LECTURES 



ON THE 



SECOND ADVENT OF MESSIAH, 



AND OTHER IMPORTANT SUBJECTS. 



»Y THE 



KEY. EDWARD WINTHRGP, M. A., 
minister op sx. paul's church, Cincinnati, okio. 




CINCINNATI: 
PUBLISHED BY J. B. WILSON. 
1843. 



Entered according to Act of Congress, in the year 1843, by 
Edward Wikthrop, 
in the Clerk's Office of the District Court of Ohio. 



The Library 

of Confess 

washington 



KENDALL & BARNARD, PRINTERS. 



TO THE 

RT. REV. CHARLES PETIT McILVAINE, D. D., 

Bishop of the Protestant Episcopal Church, in the Diocese of Ohio, 
whose efforts in defence of " the faith once delivered to 
the saints,'' have been crowned with signal success, both at 
home and abroad, these lectures are respectfully 
dedicated, by his friend and fellow- 
laborer in the gospel of christ, 

EDWARD WINTHROP. 



PREFACE* 



In compliance with the solicitations of my friends/ 1 
have consented to publish my lectures on the Second Ad-, 
vent, recently delivered in St. Paul's Church in this city. 
Although they have been written from week to week in 
the midst of incessant parochial toil, they have neverthe^ 
less, as to the subject-matter, been very carefully prepared. 
They are the result of many anxious days and nights of 
intense thought and diligent application. I have endeav- 
ored to make myself clearly understood, and I hope that a 
moderate degree of attention will enable the reader to j 
perceive my meaning. 

Some of the specific statements may perhaps be found 
to require modification,* but the general argument will not, 

* N. B. Since the delivery and printing of the first lecture on the Sec- 
ond Advent, I have been led by further reflection to modify and enlarge the 
paragraph on pp. 98, 99, commencing on p. 98 with the words, "Bui we must 
here notice an objection^ etc. and ending on p. 99, with the word " individ- 
uality." Instead of that paragraph, therefore, the reader will please to sub- 
stitute those which are here appended. 

[But we must here notice an objection, which to some minds presents a 
serious difficulty. Our Savior in speaking of these subjects observed, — ''Ver-. 
ily I say unto you, this generation shall not pass away, till all be fulfilled." 
(Luke xxi. 32.) Some are of opinion, that our Lord here meant to say, 
that all the events predicted in that connexion should have a complete fulfil- 
ment during the life-time of the men who were then upon the earth. But 
this interpretation is evidently incorrect. Some of these events are not even,_ 



PREFACE. 



be thereby affected. The leading doctrines advocated 
in these lectures, I know, are the truth op God, and I 
fear not to subject them to the most rigid investigation. 

We are evidently near the end of the last days of the 

yet completely fulfilled, for Jerusalem is still trodden under foot by the 
Gentiles. 

Two solutions of this difficulty have been proposed. The one adopted by 
Mede, Brooks, Begg, Faber, and others, consists in a new translation of the 
Greek word genea, which in our version is rendered "generation." The 
same word occurs in the Epistle to the Philippians, the second chapter and 
fifteenth verse. Our translators have there rendered it by the word "nation,-" 
" a crooked and perverse nation" &c. The above-mentioned writers maintain 
that the word genea, in Luke xxi. 32, and Matt. xxiv. 34, properly signifies, 
a race of men, and that the true meaning of the passage is this, — that the 
Jews were to continue as a nation, that is, a distinct race of men, during the 
fulfilment of these events. Viewed in this light the passage is to be regarded, 
like many others, as containing a promise of preservation to the Jewish peo- 
ple, through all these calamities. If this be here the true meaning of the 
word genea, there seems to be a peculiar propriety in the selection of the lan- 
guage employed. The ordinary word in Greek for nation, is not genea, but 
ethnos. Now although in a certain sense the Jews were not to exist as an 
ethnos, a nation, that is a body politic — for they were to be scattered among 
all the nations — yet they were to exist in the sense already mentioned, as a 
genea, a distinct and isolated race of men ; and snch has been the fact for 
ages. There is scarcely a foot [of ground on the habitable globe, which has 
not been trodden by the Jews ; and yet with some few exceptions, they have 
not intermingled with the surrounding people, but have everywhere preserved 
their own individuality.* 

The other explanation, — and which on the whole I prefer, — is that given 
by Mr. Cuninghame. (See the Supplement, pp. 184-192, containing Mr. 
Guninghame's exposition of Matt. xxiv. 34.) It had previously been adopted, 
as Mr. Cuninghame afterwards discovered, by Dr. Cressener in his Demon- 
stration of the Apocalypse. Mr. C. maintains, that the ordinary meaning of 
genea is not a race of men living in successive ages, for instance a nation 
existing for hundreds of years, but a race or generation of cotemporary or 

♦See a further explanation of this word " generation^'' in BickerstethY 
Practical Guide, chap. vii. p. 80. Some think it means, that tbere will be an 
infidel and ungodly race of men on the earth, till all these things be done. 
Others think it means, that that generation which should see the signs men- 
tioned by our Lord should also see. his coming. 



PREFACE. 



HI 



gospel age, and these doctrines are peculiarly fitted to 
comfort and sustain us, in view of that fiery ordeal 
which is so rapidly approaching. 

To the immense multitude, who listened to the delivery 
of these lectures with such respectful attention, I tender 
my grateful acknowledgments. My views are now before 
the public. They are substantially the same, as were held; 
in the primitive church during the first three centuries,, 
and as are now held by men with whom I feel a pleasure 
in being associated as a believer in the pre-millennial and 
personal advent of our Lord, such as Melvill, McNeile, 
Noel, Bickersteth, Begg, Brooks, Cox, Cuninghame, Ha- 
bershon, Henshaw, and many others. To the writings of 
these learned and eloquent authors I am indebted for much, 
assistance in the preparation of these lectures. 

The Lectures in Part I., on the divine origin of Chris* 
tianity and other important subjects, have also been deliv- 
ered in St. Paul's, and are published as a suitable intro- 
duction to Part II. For after all, we must go to "the 
law and the testimony " and having established the 
existence of God, the divine inspiration of the Bible, and 

co-existing men ; and proposes to solve the difficulty by altering the transla- 
tion of the word genetai, the Second Aorist Subjunctive of the word ginomai. 
He endeavors to shew, that this word in Matt. xxiv. 34, and Luke xxi. 32 
does not denote complete fulfilment, but fulfilment commenced, and accord- 
ingly he renders the passage, — " this generation shall not pass, till all these 
things be fulfilling, .'' According to this view our Lord declared, that the 
generation of men then living on the earth should see the course of events, 
which he had predicted, beginning to be fulfilled : and such was the fact, for 
that generation witnessed the destruction of Jerusalem with its antecedent 
signs. It is quite probable that the generation now living, or at least a portion 
of it, may see our Lord's prophecy completely fulfilled by his Second Ad-- 
^ent in glory ,\ 



PREFACE. 



man's responsibility for his belief, the only question is, — 
What is written in the Word of the Lord? How 
readest thou ? May the Holy Spirit give efficacy to his 
own truth, and enable his servant to gather out op the 
world, a multitude of such as shall be saved. May the 
Lord speedily " accomplish the number of his elect, and 
hasten his kingdom."* 

EDWARD WINTHROP. 

erwci^NATi, March 8th, 1843. 

* Burial Service of the Church of England. See Part II. Lecture VII. 



CONTENTS. 



PART I. 



THE DIVINE ORIGIN OP CHRISTIANITY, AND OTHER 
IMPORTANT SUBJECTS. 

Lectube I. — The Folly of Atheism, - - - - 9 
Lectube II. — The Divine Origin of Christianity, 23 
Appendix. — Containing a Brief Argument for the Inspiration 

of the Sacred Volume, - - - 39 

Lectube III. — The Popular Objections of Infidelity, - 43 

Lectube IV. — The Blessings of Redemption, - - 57 
Lecture V. — Man's Responsibility for his Belief, 68 

PART Ik 



THE SECOND ADVENT OP MESSIAH. 



Lecture I. — The Personal and Pre-millennial Advent of Messiah, 855 
Lecture II. — The Restoration and Conversion of the Jews, - 112 
Lecture III. — The First Resurrection; or, The Resurrection 

of the Saints at the Second Advent, - - 129 

Lecture IV. — The Judgment in the Great Day of the Second 

Advent, - - - - - 152 

Supplement, No. I. — Cuninghame on the Order of Events at 

the Second Advent, - - - 177 

No. II. — Cuninghame's Exposition of Matt. xxiv. 

34: Lukexxi.32: - - - 184> 

Lecture V. — The Personal Reign of Messiah and his Glorified 

Saints on the Regenerated Earth, - - 193 

Addendum. — Christ the Legal Descendant of the Kings of 

Judah, - - - - 227 

Lecture VI.— The Signs of the Times, ... 229 
Lecture VII.— The Primitive Antiquity of the Doctrine of 
Messiah's Pre-millennial Advent and Per- 
sonal Reign : its Practical Utility, - - 259 



PART % 

DIVINE ORIGIN OF CHRISTIANITY, 

AND 

OTHER IMPORTANT SUBJECTS. 



LECTURE I. 



THE FOLLY OF ATHEISM. 

u The foos, hath said in his beaut, there is no God.'' Ps, xiv„ 

Introduction. — Note. — Different modes of reconciling the facts of geology with 
the Mosaic account of the creation. — Different views respecting the creation 
of light. — The various tribes and species inhabiting the earth — their exis- 
tence had a beginning — this fact taken as a starting point in the discussion — 
the cause of that existence. — Argument from contrivance and design. — Note, 
on the existence of mind — evidence of causation. — This argument vindica- 
ted from an objection. — The universe made by a Supreme Being, himself 
uncreated and eternal. — Note, evidence from the existence of the human 
mind.— Mr. Hume's objection to the argument from contrivance and design. 
This objection answered. — Note, Chalmer's Natural Theology and Lord 
Brougham's dissertation. — The laws of nature — these laws cannot account 
for the arrangement of the universe, — Intelligence, power, knowledge and 
holiness of God. — Human depravity, the secret source of atheism and infi- 
delity. — The divine origin of the Bible. — The way of salvation. — The influ- 
ence of the Spirit. — Conclusion* 

To a man of refined taste, glowing imagination, and 
exalted capacities, ambition seldom presents greater attrac- 
tions, than when it kindles in his bosom the aspirations 
after literary fame. It is pleasant to roam over the tract 
of ages — to converse with the master-spirits of by-gone 
generations — to climb the altitudes of the past, and survey 
the progress which has been made in the march of truth. 
It is delightful to grapple with problems, which have called 
forth the energies of the most gifted inquirers, and to enter 
the field of scientific investigation, as a candidate for intel- 
lectual renown. There is often a high gratification in. 
merely becoming acquainted with the discoveries of others, 
2 



10 



THE FOLLY OF ATHEISM. 



without adding any thing ourselves to the stock of human 
knowledge; but not content with this, the mind sometimes 
wanders forth in quest of unknown pathways, and returns 
from these interesting excursions, laden with treasures 
which place their possessor in a far more enviable situation, 
than any which can be found in the aristocracies of wealth 
and power. In all such researches however, there is great 
danger from that spirit of pride and self-sufficiency, which 
is so natural to man: there is danger of substituting the 
gorgeous coloring of fancy for the plain dictates of enlight- 
ened reason, and mistaking rash, and confident, and unau- 
thorized assumptions, for well-established and legitimate 
conclusions —in a word, there is danger of " the weak 
vaunting themselves to be the strong," and perishing in 
the effulgence of their own presumption, like the fabled 
enthusiast of antiquity, who attempted to guide the chariot 
of the sun. The danger to which we have alluded, is per- 
haps no where more strikingly exemplified, than in the 
wild vagaries of Atheism, which we hold to be not merely 
at variance with the Christian religion, but a manifest de- 
parture from the plainest and simplest, and most unques- 
tionable principles of natural science. We shall accord- 
ingly endeavor to demonstrate to the satisfaction of every 
impartial and candid inquirer, who will favor us with his 
undivided attention, that he who attempts to disprove the 
existence of a Deity, and to sweep from the track of im- 
mensity every vestige of an intelligent Creator, has in this 
respect no claim to the character of a sound philosopher. 
He may have investigated the physical structure and de- 
velopments of the globe which we inhabit — he may have 
studied, and mastered the glittering alphabet, which is 
spread out in glowing colors on the tracery of the heavens — 
he may have searched the records of antiquity, and become 
familiar with the literature and science of every age — he 
may have gained a reputation for intellectual acumen be- 



THE FOLLY OP ATHEISM. 



11 



yond the proudest of his rivals, and entwined around his 
temples the garlands of a deathless fame, but when he de- 
nies the existence of an intelligent Creator, whatever may 
be his claim to wisdom in other respects, in this particu- 
lar he verifies the fearless and uncompromising declaration 
of the Psalmist, " the fool hath said in his heart, there is 
no God." 

In entering upon this discussion, We shall make our arj- 
peal at the outset to that science from which modern infi- 
delity has swelled her loudest notes of triumph. We mean 
the science of geology. And here we might proceed to 
show, that there is no real contradiction between the truths 
of natural science and the Bible when correctly and pro- 
perly interpreted but this would carry us too far from the 

* There are two methods, which are now generally adopted to reconcile the 
facts of Geology with the Mosaic account of creation. One is to consider the 
six days as literal days of twenty-four hours, in which the world was framed 
and fashioned for the use of man, and to refer the geological phenomena which 
have occasioned the difficulty, to a long succession of ages supposed to have 
elapsed between the original creation of matter and the specific work of the six 
days. The silence of the historian, it is said, is no proof against the existence 
of such a period. This view is maintained by the Rev. Dr. J. P. Smith, one of 
the most distinguished biblical scholars of the age. See his work on " Scrip- 
ture and Geology." 

The other method is, to consider the six days to have been six long epochs 
of duration, in which many of the geological phenomena occurred. This view 
does not conflict with the idea, that a very long period besides that of the six 
epochs elapsed between the original creation of matter and the work of the six 
days. It differs from the former, in understanding the word "day" to repre- 
sent a very long period, and not merely a space of twenty-four hours. This 
view has been maintained by the learned Professor Silliman, of Yale College, 
New Haven, Ct.; by Professor Bush, of the New York University, by the 
Rev. R. C. Shimeall, and many others. See Silliman's Outlines, appended to 
Bakewell's Geology, Bush's Notes on Genesis, and Shimeall's " Age of the 
World and Signs of the Times/' 

Both of these views distinguish between the age of the world geologically, 
or from the original creation of matter, and the ago of the world historically ? 
or from the creation of man. The age of the world geologically, that is from 



12 



THE FOLLY OP ATHEISM. 



question immediately under consideration. The point 
now before us is not whether the Bible is a revelation 
from God, but whether such a Being as God has any exis- 
tence. We care not, therefore, so far as the present argu- 
ment is concerned, whether the world has nourished for 
six thousand years, or six millions of ages. We simply 
call your attention to a fact, in which all geologists are 
agreed, and that is the fact, that there was a period pre- 
viously to which, the different tribes and species of animals 
that now inhabit the earth had no existence. There was 
a period, when these different species had no existence; 
and of course their existence must have had a beginning. 
We wish you carefully to bear in mind this acknowledged 

the original creation of matter may, according to some writers, be many thou* 
sands, and according to others many millions of years, but the age of the world 
historically, or from the creation of man, when stated in round numbers, is 
only about six thousand years. 

There are also two views respecting the Mosaic account of the creation of 
light. One is, that on the first day light was created, and afterwards concen- 
trated in the sun, which is regarded by those who hold this view, as not having 
been created till the fourth day. This explanation is given by the Rev. An- 
drew Fuller, Sharon Turner, and others. 

The other is, that the sun was really created previous to the emanation of 
light, and that as the disk of the sun and the other heavenly bodies would not 
have appeared to the eye of a spectator on the earth, had one been present, till 
the fourth day, when the atmosphere was fully cleared of mists, etc., these 
bodies may be said to have been made on the fourth day, just as we say the 
sun rises and sets, because it so appears to the bodily organ of vision. Those 
who adopt this view think, that the light on the first day was the light of the 
sun passing through the clouded atmosphere to illumine the earth, as it now 
does on a foggy or cloudy day. This interpretation proceeds on the principle 
that the Bible describes physical facts, not in the abstract terms of philosophy, 
but in the popular language of common life, not as they really are, (scientific- 
ally considered,) but as they would appear to the eye of a spectator. This 
view is maintained by the Rev. Dr. John Pye Smith, the Rev. Dr. S. H. Tur- 
ner, (of the New York Protestant Episcopal Theological Seminary,) and 
Professor Bush. See Turner's " Companion to Genesis," Smith's " Scripture 
and Geology," and Bush's Notes on Genesis, Andoverand New York edition 
1839, vol. i. p. 35. 



THE FOLLY OF ATHEISM. 



18 



fact. We take it as a starting point in the discussion, 
and we inquire to what cause did they owe their exis- 
tence? Were they descended from any other species? 
Natural science decides that to be impossible. Did they 
create themselves ? That is self-contradictory and absurd. 
Were they produced by any of the laws of nature ? Those 
laws will only account for the continuance, but not the 
origin of these different species. The question therefore 
returns unsolved and unanswered, to what cause did they 
owe their existence ? They furnish to our observation a 
thousand marks of contrivance and design. But in every 
thing whose existence had a beginning, these marks of 
contrivance and design impl} 7 the agency of an intelligent 
and designing Mind, as their unquestionable Author.* 

* The foregoing argument from intelligence and design implies of course a 
belief in the existence of our own mind, and a knowledge of our own mental 
operations. That we have within us something called " mind," that is, an 
entity whose generic properties are intellect, susceptibility, and will', and in the 
exercise of which it has thoughts, affections, and volitions ; in other words, that 
we have within us something which thinks, feels, and chooses, is evinced by 
the highest kind of evidence, that of our own consciousness, or the immediate 
knowledge of those operations denominated mental. It is hardly necessary to 
add, that the consciousness of action implies an agext, or an existence 
acting and having power to act. I do not intend to examine at large 
the subject of " cause and effect ; " but it may be well to remark in passing, 
that in the free, uncoerced exercise of our own minds, we have complete evi- 
dence of the existence of power; power acting — in other words, such a 
thing as cause producing changes, results, ox effects. Having this evidence in 
the operations of our own minds, it is idle to say, that we have no proof, that 
there is such a thing in the universe as causation distinguished from mere 
sequence. We have proof of something more than mere sequence or succes- 
sion, and that is power producing or causing effects. The sequence is one 
thing, the efficiency to which that sequence proximately owes its existence is 
another. And as was before remarked, in the exercise or operation of our own 
minds we have complete evidence of the existence of such a thing as power or 
efficiency. The human mind is itself a power, a cause producing results or 
effects. I need not say, that I wholly repudiate the absurd dogma refuted by 
President Edwards, that the will determines each volition by a prior volition, and 
af course the first volition by a volition prior to that, and so on, ad infinitum, 
*2 



14 



THE FOLLY OF ATHEISM. 



Thus, my brethren, in the countless tribes of living and 
sentient beings, which revel in the luxury of existence 
throughout the chambers of our planet, we have the most 
overwhelming evidence for the fiat and the finger of a God. 
And when the Atheist surveys the innumerable instances 
of contrivance and design, by which he is every where 
surrounded, and still refuses to admit that they were pro- 
duced by an intelligent and designing Mind, he contradicts 
one of the plainest, and simplest, and most unquestionable 
principles of natural science — that every effect must have 
an adequate cause. In this respect, therefore, he forfeits 
all claim to the character of a sound philosopher, and only 
confirms the words of the Psalmist, " the fool hath said in 
his heart, there is no God." 

An objector however might here reply, the argument 
from contrivance and design is altogether inconclusive, be- 
cause in the very being for whom you claim an existence, 
there are by your own account the same indications of 
contrivance, the same proofs of intelligence, the same 
marks of design in the adaptation of means to an end, and 
therefore on your own principles he himself must have 
had an intelligent and designing creator. To this we 
reply, — the objection at first sight carries with it an appear- 
ance of great plausibility, but a little reflection will shew, 
that in one particular which is absolutely essential to the 
validity of the argument, there is no analogy between the 
two cases. With respect to the human species and the 
different tribes of inferior animals, there is the most deci- 
sive proof, that their existence had a beginning. They 
are therefore to be regarded as effects, and effects always 
presuppose an adequate cause. But with relation to the 
Divine Being, there is no proof whatever, that his exis- 
tence had any beginning — no proof therefore that it is an 
effect, and of course no proof that it was produced by any 
previous cause. The argument therefore from contrivance 



THE FOLLY OF ATHEISM. 



15 



and design, so far as this objection is concerned, remains, 
in all its original force, unanswered and unimpaired, and 
leaves but one rational conclusion to the candid inquirer, 
and that is, that we are the workmanship of a Supreme 
Being, himself uncaused and eternal. 

And can you believe for a moment, that the hand which 
could construct such a piece of mechanism as man,* could 
not also frame and fashion the universe at large ? Were 
not the power, and the knowledge, and the skill, which 
were adequate to produce those astonishing and almost in- 
credible combinations, that we witness in the structure of 
men and animals — were not the power, and the knowledge 
and the skill, which were adequate to these results — were 
not they adequate to produce all those brilliant and mag- 
nificent combinations, by which we are every where sur- 
rounded ? And when you survey the universe, with its 
countless marks of adaptation and design, can you, as ra- 
tional and intelligent philosophers, assign its origin to any 
other cause, than the fiat of one Supreme Being ? one who 
made it by his power, and who directs, controls, and gov- 
erns it with infinite wisdom ? No, my brethren. 

But before we conclude our remarks on this interesting 
subject, we must notice the objection of a celebrated 
Atheist, by which he has endeavored, on the ground of 

* We here refer not only to the structure of the human body, but also to 
that of the human mind. The evidence from the latter source, to which com- 
paratively little attention was given by former writers, has been admirably ex- 
hibited by Dr. Chalmers and Lord Brougham in their respective treatises on 
Natural Theology. When we speak of the " mechanism " of man, it is per- 
haps unnecessary to say — and yet we do it for the sake of caution, in order to 
prevent the possibility of misapprehension — that we use the word in an 
extended sense, meaning the structure and constitution of his mind and body. 
We do not mean, that man is a mere machine, destitute of free agency. On 
the contrary, as will be seen in the latter part of the discourse, we firmly believe 
in the free moral agency of man, and regard it as the foundation of his jrespon- 
sibility. 



16 



THE FOLLY Otf ATHEISM- 



experience, to invalidate the argument for the being of a 
God, derived from the manifestations of contrivance and 
design. And in order to introduce this objection, let us 
recur to an example, which may be found in the works of 
almost every writer on Natural Theology. We allude to 
the well known illustration of a watch. When we exam- 
ine the structure of this instrument, we perceive, in the 
arrangement of its various parts, an adaptation to one given 
end, the measurement of time, and from the marks of con- 
trivance and design thus exhibited, we infer with absolute 
certainty, that it was made by an intelligent artist. In like 
manner from the countless indications of contrivance and 
design, both in the gorgeous planet on which we move, 
and in the suns and systems which sweep in harmonious 
order along the track of immensity, we infer that the ma- 
terial universe was made by an intelligent and designing 
mind, the great Architect of nature. 

To this argument Mr. Hume would reply, we have had 
experience in relation to the making of watches, but we 
have had no such experience in relation to the making of 
worlds, and therefore we have no right to infer the exis- 
tence of a God.* To bring this objection to the test of com- 
mon sense, let us take a familiar illustration. Suppose that 
you were now for the first time to see a musical instru- 
ment. From an attentive examination of the several parts, 
you perceive, that in their present arrangement they are 
adapted to produce an evolution of musical sounds,t and 
you never doubt for a moment, that the instrument was 

* See this objection examined at length in Chalmer's Natural Theology, 
vol. I, Book i. chap. iv. To this work of Dr. Chalmers, I gratefully acknow- 
ledge myself indebted for much assistance in the preparation of this discourse-. 
Lord Brougham's very able dissertation on the same subject, which I have also 
perused with much satisfaction, will be read with interest by those who anj- 
pleased with discrimination of thought, and power of language. 

f Dr. Chalmers. 



THE FOLLY OF ATHEISM. 



17 



constructed for that purpose by an intelligent artist. But 
suppose some one should say, you have had no experience 
respecting this instrument, and therefore you have no right 
to infer that it was made by any person whatever. Would 
such an objection stagger any man of common sense for a 
single moment ? If in the case supposed, you were to 
hear an objection alleged with a high degree of confidence, 
would your faith be shaken with regard to the correctness 
of your previous conclusions ? Might you not immediately 
reply, True, I have had no experience with respect to the 
entire organization of this particular instrument ; I have 
never seen one before — but then with respect to every 
thing that is essential to the argument by which I infer 
that it was made by an intelligent artist, I have the most 
abundant experience. Although I have never before 
seen a musical instrument, I have seen a thousand instances 
in which means have been adapted to produce some given 
end, and I know from the light of uniform experience, that 
in all these cases adaptation of means to an end, no matter 
what that end may be, implies an intelligent and contriving 
mind, and therefore, perceiving as I do, in the instrument 
before me, such an adaptation, I infer on the ground of ex- 
perience, that it is the workmanship of an artist possessing 
the requisite knowledge and skill. So in respect to the 
visible universe. We have never seen a universe before. 
Nor have we seen a Supreme Architect employed in fram- 
ing and fashioning the materials of which it is composed, 
but during all our lives we have seen a constant repetition 
of examples, in which adaptation of means to an end, no 
matter what the end may have been, implies the agency of 
an intelligent mind, and therefore when we behold the 
countless marks of adaptation and design so strikingly ex- 
hibited in the visible universe, we infer on the ground of 
experience — the very ground on which Mr. Hume, with 
his gigantic intellect, endeavored to overthrow the evi- 



IS 



THE FOLLY OF ATHEISM. 



dence for the existence of a God — on this very ground) 
we infer with all the certainty of moral demonstration, 
that there is a Supreme Architect of nature, whose right 
hand hath spanned the heavens, and whose arm hath laid 
the foundations of the earth. 

It may here perhaps be well to remark, that by those 
who deny the existence of a God much is said respecting 
the laws of nature. For instance, it is said the law of 
gravitation will account for the harmonious movements of 
the planets in their respective orbits, as they travel round 
the sun. But will the law of gravitation, or any other law 
of nature, account for the manner in which the planets are 
so arranged as to come under the beneficial action of this 
Jaw ? How came the earth to be placed exactly at the 
requisite distance from the sun, and the other heavenly 
bodies ? How came it to be impressed with a rotary and 
progressive motion ? How came its axis to be so inclined 
to the plane of its orbit, as to produce the grateful variety 
of the seasons ? We may say what we please about the 
laws of nature, but they can never account for the manner 
in which the materials of the universe are so arranged, as 
to come under the beneficial action of these laws. There 
is no rational account of this beautiful arrangement, unless 
you admit the agency of an intelligent and designing mind: 
and when the Atheist denies that the material universe is 
the workmanship of an intelligent Architect, if he would 
follow out his principles to their legitimate conclusion, he 
must believe that effects have sprung into existence without 
any adequate cause. He thus lays himself open to the 
charge of an excessive credulity, and verifies the declara- 
tion of the Psalmist, " the fool hath said in his heart, there 
is no God." 

Thus you see, it is impossible to avoid the conclusion, 
that there is a God. It is the hand of God, which has fitted 
up this beautiful world for the dwelling place of man — it ia 



THE FOLLY OF ATHEISM. 



19 



the hand of God which has decorated the sky with the 
gold, and the azure, and the Vermillion — it is the hand of 
God which has clothed the fields with luxuriant verdure — 
it is the hand of God which has marshalled those glittering 
orbs on the brow of the firmament — it is the hand of God 
which "guides the roll of every planet" — and it is the 
hand of God which has implanted within you a conscience, 
whose still small voice is not always drowned amid the 
wild uproar and conflict of human passions. 

Can you deny intelligence to this great First Cause ? 
When you think of the might and the skill, which Deity 
has lavished on the works of creation, can you set limits to 
his power ? Can you fix bounds to his knowledge ? " He 
that planted the ear, shall he not hear ? He that formed 
the eye, shall he not see ? He that teacheth man know- 
ledge, shall not he know ? " Do you doubt that his om- 
niscient glance can pierce the thickest veil which shrouds 
your inmost thoughts ? He who had the knowledge and 
the power to create a free agent, — could not he tell how 
that free agent would act ? There is not a thought which 
you ever had, or ever will have, that is not already known 
to God. His eye is upon you, when you think that no 
one sees you. His glance reads all the purposes of iniquity 
which are cherished within the chambers of your own 
spirit, but which you would not for the world reveal to 
your bosom friends. And what is more, his power can 
defeat those purposes, frustrate those plans, and make them 
recoil on your own head. You have perhaps contrived a 
deep-laid scheme of vengeance against some child of God. 
Do you think that God does not know it? that God will 
not call you to account ? that God will not hear the prayers 
of his children, when they implore him to throw around 
them the asgis of his protection ? Will you escape on the 
ground of your own ignorance ? Your ignorance was 
voluntary, and therefore can afford no justification. Why 



20 



THE FOLLY OF ATHEISM. 



did the Almighty implant a conscience within your soul ? 
Why did he place it there, as " the rightful " though not 
always a the reigning sovereign," if it were not to be a 
monitor to guide and direct you ? Does it not advocate 
the cause of truth and virtue, and will it not condemn you 
for disregarding its suggestions ? And what must be the 
character of him who has planted this monitor in the breast 
of man, and made virtuous and holy emotions, in them- 
selves and in their own nature, a source of the highest hap- 
piness ? Does it not shew, that he is a holy being ? Does 
it not prove, that he desires his creatures to be holy, in 
order that they may be happy ? And when you reflect, 
that he knows all your thoughts, words and actions, past, 
present and future, — and then remember that he is a being 
of boundless power, as well as boundless knowledge, are 
you not afraid of having provoked his displeasure by 
crossing his will? Is not holiness the parent of happi- 
ness and sin the progenitor of misery ? Is there not more 
real pleasure in the exercise of virtue than of vice ? jlnd 
will not a benevolent God, intent upon the happiness of 
his creatures, furnish the most powerful motives to 
allure us to the one, and dissuade us from the other ? 
Will he not throw around his law the firmest and 
strongest barriers ? Who therefore shall fx limits to 
the reward of the righteous, or set bounds to the pun- 
ishment of the incorrigibly wicked? You know that 
you have all transgressed his law. You know, that that 
law condemns you. You know, that the power of God 
is fully adequate to execute the penalty of that law. When 
therefore you think of God, are you not afraid of him ? 
Do you not wish there was no God? But such a wish 
will not banish him from his dominions— r-it will not dis- 
place him from his throne — it will not check the opera- 
tions of his government — it will not put an end to his 
existence. Ah ! my dear brethren, remember, it is " the 



THE FOLLY OF ATHEISM. 



21 



fool" who "hath said in his heart, there is no God." He 
hath said it " in his heart." The secret source of Athe- 
ism and Infidelity lies in the voluntary corruption and 
depravity of the human heart. Men are afraid to 

BELIEVE THERE IS A GoD, BECAUSE THEY ARE AFRAID OF 

being- punished for their sins. But we have shewn 
you by unquestionable proofs, that there is a God: and if 
there be a God, there are many who have reason to fear 
and tremble. You will perhaps then confess, that you are 
in an awful situation ; but you inquire, what you must do 
to escape ? My dear brethren, it is with thrilling and 
heartfelt pleasure, that we can here tell you of a better 
way and a surer road to happiness, than that of closing 
your eyes against the amazing proofs of the divine exisr 
tence. There is a book which for many ages has been a 
lamp to the feet and a light to the path of those who have 
taken it for their guide. It has shown them the windings 
of their own hearts, with a knowledge and skill, which 
convince them beyond a rational doubt, that this blessed 
book could have come only from him, who knew all that 
was in man. It has not merely detected a want, but it has 
furnished a supply. It has not merely discovered and 
probed a disease, but it has provided a complete and per- 
fect remedy. It has not merely given a promise, but it 
has verified the promise in the experience of all who, in 
the patient and persevering use of the appointed means, 
have looked for its fulfilment. That book is the Bible. 
Apart from the overwhelming external proofs by which its 
divine authority is supported, on its own pages is written 
the evidence of its truth. You may sneer at this book — ■ 
you may despise its precepts — you may cavil at its doc- 
trines — you may brave its threatenings; but there is no 
book in the world which has called forth such admiration 
from the profoundest scholars, — there is none which 
3 



22 



THE FOLLY OF ATHEISM. 



affords to the philosopher such lessons of practical wisdom ; 
there is none which gives to those who trust in its prom- 
ises and follow its admonitions, such consolation and sup- 
port in the hour of trial. In this blessed book, you will 
find what you must do to be saved. You will there read, 
that he who knew the frailties and infirmities of man, did 
not leave him to his own unaided strength. " He so loved 
the world, that he gave his only begotten Son, that whoso- 
ever believeth in him should not perish, but have everlast- 
ing life." And what is more, he has sent down the influ- 
ences of his Spirit to convince you of sin — to persuade you 
to forsake it — and urge you by every motive from heaven, 
earth and hell, to accept the proffered boon. " Believe on 
the Lord Jesus Christ, and thou shalt be saved." . If you 
neglect this great salvation — a salvation the most glorious 
that was ever whispered in the ears of mortals — a salvation 
which wakes the sweetest melody of the seraph's lyre — 
a salvation which displays the face of Deity in its loveliest 
and most winning aspect, and unfolds his character with a 
brilliancy, and majesty, and attraction, which call forth the 
ceaseless admiration of angels — oh! if you neglect this 
great salvation — if you prefer the path of the scorner — if 
you idolize the pleasures, or the riches, or the honors of 
time and sense— if you love the friendship of the world, 
and trust in heartless and deceitful smiles — if you will lean 
on this broken staff, rather than place beneath you the 
everlasting arms, and seek the eternal God for your refuge; 
we can only weep over your folly, while we acknowledge 
the justice of your condemnation. 

We have thus told you, my dear friends, the honest 
truth — we have proclaimed it fearlessly, but we trust with 
tenderness and affection, and in conclusion, we have only 
to commend you to the mercy of God, and pray for the 
influences of his Spirit, to guide and direct you in the 
pathway of life. 



LECTURE IL 



tHE DIVINE ORIGIN OF CHRISTIANITY. 

«« We know that thou art A teacher come from God." — John iii.2. 

Introduction. — The truth of the historical narrative. — The books of the New 
Testament written by their professed authors — these books have come down 
to us genuine and uncorrupted — they are entitled to credit as authentic his- 
tories. — The argument from miracles. — Examination of Mr. Hume's ob- 
jection. — Miracles further defended. — Argument from the circumstances 
attending the early propagation of Christianity. — Mohammedanism and. 
Christianity compared. — Argument from the fulfilment of our Savior's pre- 
dictions, with a brief reference to the general argument from prophecy. — 
Argument from the inherent excellence of the Christian religion. — Conclu- 
sion. 

It is now more than eighteen hundred years since 
Christianity was first promulgated in the land of Judea. 
During this long and eventful period, successive revolutions 
have shaken the physical, political, and moral world to its 
centre. Cities have disappeared in the convulsions of na- 
ture, and dynasties have risen, flourished, and decayed. 
But amid all these changes, Christianity — like the imperial 
oak whose roots strike deep and wide, and whose summit 
stretches towards the heavens — Christianity still towers 
aloft in its own native majesty, and proudly bids defiance 
to every assault. 

We do not ask you to believe in its divine origin on the 
mere arbitrary assertion of any man. " Truth," it has 
been well remarked, " is learned only at the pure foun- 



24 



THE DIVINE ORIGIN 



tains of evidence. Authority does not create it ; dogma-- 
tism recommends it not ; neither does violence impose it :-' 
from such task-masters conscience retreats, that she may 
hear in the still silence of her musings, the voice of God. 
The honest advocate of truth, while inculcating it upon 
others, will be mindful of this only process of conviction. 
He will quietly conduct them by his reasonings to the 
sources of evidence, that truth may captivate them by her 
own persuasive energies. All else is coercion ; which 
may extort the outward assent, but can never inspire the 
secret conviction. "* We only ask you, therefore, to pay a 
careful attention to the arguments which we shall advance; 
and unless those arguments are found to have the requisite 
weight, when placed in the scale of moral evidence, we 
have no right to claim your assent to the proposition, that 
Jesus Christ was " a Teacher come from God." Let us 
proceed then at once to an impartial examination of the 
case before us. 

The account of the life and death of Jesus Christ, to- 
gether with the system of religion which he taught, is con- 
tained, as you are well aware, in a certain work called the 
New Testament, written professedly by eight different in- 
dividuals. 

Now it must be obvious to any person of common re- 
flection, that whether we argue the divine origin of Chris- 
tianity, from the circumstances attending its early propa- 
gation, or from the miracles which were wrought in its 
support, the validity of the argument, so far as external 
evidence is concerned, must depend on the truth of the 
histo?*ical narrative. To this point, therefore, we shall, 
in the first place, invite your attention. 

The question then before us at the outset, is simply this. 
Were the books of the New Testament written by their 

* Professor E. T. Fitch, of Yale College, New Haven, Connecticut. 



OF CHRISTIANITY. 



25 



professed authors ? — have they come down to us genuine* 
and uncorrupted ? — and are^hey entitled to credit, as au- 
thentic histories ? These are points easily settled, and 
like all points of this nature, are to be decided by appro- 
priate evidence. That these books were written by their 
professed authors, we argue from the testimony of Chris- 
tian writers in the first, second, third, fourth, fifth, and 
sixth centuries, and so on down to the present time. And 
not only so, but the most inveterate enemies of Christiani- 
ty, such as Celsus who flourished in the second century, 
Porphyry in the third, and Julian in the fourth, never 
thought of calling in question the important fact, that the 
books of the New Testament were written by the authors 
whose names they bear. On this point, therefore, we have 
the testimony both of friends and e/zemzes— testimony, 
of course, which is absolutely decisive, f 

Then again, the greatest care has always been exercised 
in transcribing and preserving genuine copies of these 
books, so that those who have thoroughly investigated the 
subject, will bear me out in the assertion, that the text of 
the New Testament has come down to us in a state as pure, 
and as free from corruption, as that of any ancient author 
whatever. It is true, there are various readings of par- 
ticular passages ; but these are for the most part merely 
verbal, and never materially affect any doctrine, or precept 
of the Bible. Thus, my brethren, the books of the New 
Testament were written by their professed authors, and 
have come down to us genuine and uncorrupted. 

* By the word ge?iuineness, as applied to the books of the New Testament 
I mean the substantial agreement of our copy with the original autographs ; 
and by the phrase " authentic histories,'' I mean histories on which we can 
rely for the truth of the information they contain. 

f See this topic examined at length in Home's Introduction, vol. i. and in 
Hopkins, Wilson; and Mciivaine on the Evidences, 
3* 



2.6 



THE DIVINE ORIGIN 



But you will naturally inquire, admitting this to be the 
fact, are they entitled to credit, as authentic histories ; 
in other words, have we reason to believe that they con- 
tain a true account of such events as really occurred ? 

Suetonius and Tacitus, two Roman historians, who flour- 
ished in the reign of Trajan, both testify to the existence 
of such a person as Christ. Tacitus especially, who speak- 
ing of the Christians, says, the author of that sect or name 
was Christ, who in the reign of Tiberius, was punished 
as a criminal by the procurator, Pontius Pilate. The 
younger Pliny also, in his celebrated letter to Trajan, in- 
forms us, that Christ was worshipped by his followers as a 
God.* We have, therefore, in the works 'of ancient Ro- 
man authors, decisive testimony to the fact, that there was 
such a person as Christ, and such a denomination as Chris- 
tians. 

We remark still further, that the writers of the New 
Testament for the most part represent themselves, as eye- 
witnesses of the events which they relate, and without 
fear of contradiction, publish their account to the world, 
shortly after those events transpired. If the narrative 
were false, would not its falsehood have been detected and 
exposed at the time, by those who had every opportunity, 
and were impelled by every motive to do so ? Most as- 
suredly. We have, therefore, in the undeniable fact, that 
these books were written by the early disciples of Christ, 
and their accounts never disproved by those who enjoyed 
every opportunity, and who would have been impelled by 
every motive to do so, provided they were false — in this 
undeniable fact, we have decisive proof, that these accounts 
are true, and the books in question entitled to credit, as 

* Suetonius in Claudio, c. 25. Tacit. Annal. lib. xv. c. 44. Plin. Epist. 
lib. x, ex, 97.— See Home's Introduction, vol. i, pp. 199, 200, ed. Philadel- 
phia, 1831.. 



OF CHRISTIANITY. 



27 



authentic histories. Besides, to say nothing of other 
sources of evidence, the truth of the narrative derives ad- 
ditional confirmation, from its perfect agreement with the 
manners and customs of the age, and from the undesigned 
coincidences between the historical books and the apostol- 
ical epistles.* 

We have thus shewn you, by a short and rapid process 
of argumentation, that the books of the New Testament 
were written by their professed authors ; that they have 
come down to us genuine and uncorrupted ; and that they 
are entitled to credit, as authentic histories. They contain 
therefore, a true account of plain facts. Whether these 
facts will prove the Christian religion to be of divine origin, 
is the point which next claims our attention. 

On examining the historical narrative, we find that 
Christianity was proclaimed by our Savior and his dis- 
ciples, who wrought a variety of the most astonishing mir- 
acles, and appealed to them as evidence, that they were the 
ambassadors of heaven. It is said, however, that we did 
not see these miracles. Admitting this of course to be 
the fact, we reply that on the testimony of others we may 
be quite as certain of a given event, as if we had witnessed 
it ourselves. We are, for instance, just as sure that there 
was once such a man as General Washington, as we are 
that there is now such a man as General Jackson, or Gen- 
eral Scott. Why ? Because we have competent and 
credible testimony to this plain matter of fact. But, says 
the infidel, no testimony whatever can prove the fact of a 
miracle. It is contrary to experience, that a miracle 
should take place, but it is not contrary to experience that 
men should lie ; and therefore it is far more probable that 
the writers of the New Testament have related what is 
false, than that the miracles recorded ever occurred, In 



* See Paley's " Horae Paulinae,'' and also Verplanck on the Evidences* 



28 



THE DIVINE ORIGIN 



this last remark we have given you. in a few words, the 
sum and substance of the celebrated argument — and we 
honestly believe, that we have presented it in the strongest 
light, in which it can be placed — the sum and substance of 
the celebrated argument of Mr. Hume against miracles, 
by which he nattered himself, that he had completely de- 
molished the Christian fabric, or at least that he had torn 
iown one of its main pillars. 

In reply to this objection we remark in the first place, 
that it is utterly incredible, that any set of men should 
agree to propagate a falsehood, when they had no motive 
to do so, but on the contrary were impelled by the stron- 
gest motives to speak the truth. The early disciples, by 
professing the Christian religion, hazarded the loss of all 
things in the present life-, and if in making this profes- 
sion they were guilty of falsehood, on their oicn principles 
they would only have subjected themselves to eternal 
punishment in the life which is to come. That men in 
their senses, under such circumstances, should attempt to 
palm upon the world a deliberate falsehood, is quite as 
contrary to experience, as any departure from the laws of 
the material universe. Is it not contrary to all experience, 
that in such circumstances men should lie? * 

Again ; — we grant to the objector, that under ordinary 
circumstances there is what may be called a strong " a pri- 
ori" improbability with respect to the occurrence of mir- 
acles, and therefore a philosophic and reflecting mind will 
naturally reject them as incredible, unless it can be shewn 
that the circumstances under which they are alleged to 
have taken place were such as to warrant a divine inter- 

* See this topic examined at length with great ability by Dr . Chalmers, in 
his work on the " Evidences of the Christian Revelation," b. i, c. iii. Chal- 
mers' Works, vol. iii, ed. New York, 1836, pp . 70-146. See also Dr. Chan- 
ning's Discourse on the Evidences. 



OF CHRISTIANITY. 



29 



position. A miracle is a departure from what are com- 
monly called " the laws of nature." But did not he who 
possessed the power to establish those laws, possess also 
the power to suspend their operation ? In the power 
then of the Creator and Governor of the universe, we 
have a cause which is certainly adequate to produce the 
effect in question, viz ; the occurrence of a miracle : and 
we come therefore to the inquiry, were the circumstances 
of the case of such a nature as to warrant a divine in- 
terposition ? If you consult the history of the times, you 
will find, that when our Savior commenced his public 
ministry, although literature, and science, and the arts had 
reached a high degree of excellence — -though philosophy 
was in its glory and eloquence had obtained its perfect 
finish, and poetry its sweetest melody, and architecture its 
grandest magnificence, and sculpture its most beautiful 
symmetry — yet with respect to morals and religion, a dark 
cloud of ignorance and superstition was resting ]upon the 
world. And is it incredible, that under such circumstan- 
ces, a God of infinite benevolence, power, and wisdom, 
should choose to dispel that cloud, and enlighten his crea- 
tures on those very subjects immediately connected with 
their temporal and eternal happiness ? — Is it incredible, 
that in these circumstances he should reveal to certain in- 
dividuals the knowledge of his will, and appoint them his 
ambassadors to communicate this knowledge to others ? 
But if ambassadors are appointed, they must have creden- 
tials to show their authority. And what credentials more 
suitable in the case before us — what more likely to pro- 
duce conviction with the great mass of mankind, than the 
power of working miracles? So far then from the mira- 
cles of the New Testament being incredible, they are, in 
the circumstances of the case, exactly what might be ex- 
pected ; and to say that miracles in these circumstances 3 



30 



THE DIVINE ORIGIN 



are contrary to experience, is to assume the very point in 
debate. The question therefore, respecting these miracles, 
becomes a question respecting plain facts, the reality of 
whose occurrence must be decided by competent and credi- 
ble testimony. Now the books of the New Testament, 
which record these miracles, were written, as we have seen, 
by the early disciples of Christ. Had they been called 
upon to testify respecting some intricate question of phys- 
ical science, it might perhaps have reasonably been alleged, 
that they were incompetent witnesses. The point howev- 
er, on which we are examining their evidence, is one con- 
cerning plain matters of fact, which are said to have taken 
place under their own immediate observation, and on this 
point they are as competent witnesses as the most gifted 
philosophers. But are they credible, as well as competent ? 
To this interrogation we reply, they must either have been 
deceived themselves, or they must have deceived others, 
or their account is true. That they were either deceived 
themselves, or that they could have deceived others, is ut- 
terly incredible. — When, for instance, our Savior is said to 
have restored Lazarus to life, after he had lain four days in 
the grave, could either himself or his disciples have been 
deceived in so plain a matter as this ? — or could they have 
imposed on the multitude, in whose presence, in the eye 
of day, the alleged miracle was instaneously performed ? — 
or would they have dared to palm upon the world ? the 
coin of a false fact" when their inveterate enemies, the 
Jews, could immediately have detected the fabrication ? 
No, my hearers. We are therefore driven to the unavoid- 
able conclusion, that the account of the witnesses is true, 
and that the miracles recorded in the New Testament 
really occurred. Indeed, the first adversaries of Christi- 
anity, while they heaped all manner of scorn upon this 
holy religion, never thought of denying the fact, that mir- 



OF CHRISTIANITY. 



31 



acles were wrought by Christ and his Apostles. Should 
it be said that these miracles were perhaps wrought by the 
agency of evil spirits, — without stopping to debate tha 
question, whether an evil spirit has the power of suspend- 
ing the laws of the material universe, or w 7 hether, if he pos- 
sessed that power, a benevolent Creator would permit him 
to exert it, — we shall simply reply, in the language of our 
Savior, " if Satan be divided against himself, how can his 
kingdom stand ?V The miracles of the New Testament 
were wrought for the establishment of holiness, and the 
overthrow of sin. But if it were in the power of evil 
spirits to work miracles, would they have done so for a 
purpose like this? Never. These miracles were wrought 
by the power of God. Our Savior and his disciples were 
the ambassadors of Heaven ; and when a depraved and 
scornful population were calling in question the divine 
origin of Christianity, they marched forth on the crowded 
arena, and in the presence of their enemies, by a word re- 
stored sight to the blind, and hearing to the deaf, and 
strength to the weak, and even " threw life into the ashes 
of the sepulchre." Who then can hesitate to say with 
Nicodemus in his interview with Christ, " we know that 
thou art a teacher come from God : for no man can do 
these miracles, that thou doest, except God be w r ith him." 

We might here close the evidence for the divine origin 
of Christianity, and on the ground of the testimony al- 
ready adduced, claim your assent to the proposition, that 
Jesus was " a teacher come from God." But before the 
winding up of our argument on this momentous subject, 
there are some other points to which we must briefly call 
your attention. 

We prove the divine origin of Christianity, not only by 
the miracles which were w r rought in its defence, but also 
by the circumstances of its early propagation. We wish 
you to understand clearly the nature of this argument, 



32 



THE DIVINE ORIGIN 



We do not infer the truth of Christianity from the mere 
fact that it was crowned with success; for by this argument 
we might prove the truth of some of the worst errors and 
superstitions that ever deluded mankind. The mere fact, 
that a religion is successful and enrols hundreds and even 
thousands among its votaries, is no proof of its truth. This 
was the case with the religion of Mohammed.* It was 
promulgated in the darkness of the seventh century, and 
was artfully accommodated to the strongest passions of the 
human breast. But even with these advantages to aid so 
detestable an imposture, it was far from being successful 
till the sword of the prophet was dyed in the blood of his 
enemies. Then indeed the religion of Mohammed tow- 
ered above the idolatry of Arabia; the prowess of his arms 
was effectual, where moral suasion had been of no avails 
and the dread of immediate death at length riveted the 
chains, which had already been forged by the voluptuous- 
ness of his tenets. We do not therefore argue the truth 
of any religion from the mere fact of its success. We 
advance no such sophistry in defence of Christianity. But; 
if it were successful under such circumstances as clearly 
evince, that this could not have been the case, unless it 
were true, then indeed we have a rational ground for the 
exercise of faith. You will recollect then, that Christianity 
was not first promulgated like Mohammedanism, in the 
darkness of the seventh century, when every thing con- 
spired to favor imposture, but in the splendor of that age 
which immediately succeeded the reign of Augustus. 
Nor did it accommodate itself to any of the corrupt pas- 
sions of the human breast, but with these very passions it 
waged an interminable warfare. It had to contend with 
ihe voluptuousness of the sensualist, the bigotry of the 
priest, the pride of the philosopher, the prejudice of the 

* See White's Bampton Lectures, on Mohammedanism and Christianity^ 



<0F CHRISTIANITY. 



35 



people, and the strong arm of civil power. Its reputed 
founder was a Jew who had been crucified as a malefactor, 
and its first preachers were chiefly composed of a few illit- 
erate fisherman. They used neither fire nor sword, and 
unless you admit a supernatural agency, they employed 
simply the arts of moral suasion. Every effort was made 
to crush the new religion; every species of torture was in- 
flicted upon its votaries. We find, however, that under 
these circumstances Christianity steadily advanced in its 
career. It soon numbered hundreds, and even thousands 
among its followers, and in a few short centuries u the 
banner of the cross was waving in triumph on the 
palace of the Caesars." We now ask, in the name of en- 
lightened reason, would not the propagation of the Christ- 
ian religion under these circumstances and by these means, 
be the greatest of all marvels, if that religion were false? 
You never can account for the fact in question, unless you 
admit, that the foundation of the Christian edifice was laid 
deep and strong in the rock of imperishable truth. Thus, 
my hearers, at every step of the argument, new evidence 
flashes on our path, and as we advance in our inquiries 
respecting the divine mission of Christ, we only hear an 
echo of the words of Nicodemus, " we know that thou art 
a teacher come from God." 

The next proof to which we call your attention is 
derived from the fulfilment of our Savior's predictions. 
These predictions were made before the events to which 
they relate, and these events were of such a nature, that 
they could not have been foreseen by the sagacity of any 
created intellect. Our Savior of course who made these 
predictions, must either have been himself a divine person, 
or he must have been immediately inspired by the living 
God; and in either case his religion is divine. He pre- 
dicted his own death and resurrection, and then rose in 
the manner which he had predicted. He foretold many 
4 



34 



THE DIVINE ORIGIN 



striking circumstances preceding and accompanying the 
destruction of Jerusalem;* circumstances which at the time 
of the prediction were exceedingly improbable, and could 
not have been foreseen by any political wisdom. A reli- 
gion which is thus snpported by the omniscience of God, 
must hare had God for its author. We might long expa- 
tiate in the interesting field, which now opens before us. 
We might turn to the volume of history, and show you 
with what astonishing minuteness, not only the predictions 
uttered by our Savior himself, but those which were made 
ages before he came into the world, had an exact fulfilment. 
We might thus add greatly to the strength of our argu- 
ment, and at every step of the inquiry, swell the demon- 
stration that Jesus was the promised Messiah, the teacher 
that was to be sent from God, " the light of the Gentiles 
and the glory of Israel," of whom prophets had sung in 
their most fervid strains, and whose religion is yet to 
"mantle with righteousness" this polluted and sinful 
world. But in doing this, we should far transcend our 
present limits. We have therefore merely shewn you the 
nature of the argument derived from this important branch 
of evidence, and we shall now proceed to our last remark 
in proof of the divine mission of Christ. 

We argue this important fact not only from miracles 
not only from prophecy, not only from the early propaga- 
tion of Christianity, but also from the inherent excellence 
of this blessed religion: and we rejoice that this is an argu- 
ment for the poor* as well as for the rich. Christianity is 
for all; and it provides for all not only by its doctrines and 
precepts, but also by its evidence. The poor man may- 
know nothing of history, or science, or philosophy; he 
may have read scarcely any book but his Bible; he may 
be totally unable to vanquish the sceptic on the arena of 

* Se? a summary of these prophecies in Home's Introduction, vo]. i, 
f See Melvill's Sermon on God's Provision for the Poor." 



Of CHRISTIANITY. 



as 



logical debate; but he is nevertheless surrounded by a pan- 
oply which the shafts of infidelity can never pierce. You 
may go to the home of the poor cottager, whose heart is 
deeply imbued with the spirit of vital Christianity. You 
may see him gather his little family around him. He ex- 
pounds to them the wholesome doctrines and precepts of 
the Bible, and if they want to know the evidence, on 
which he rests his faith in the divine origin of his religion, 
he can tell them, that upon reading the book which teaches 
Christianity, he finds not only a true description of his own 
natural character, but in the provisions of this religion a 
perfect adaptation to all his wants. It not only offers to 
the sinner a divine Redeemer, but also provides a divine 
influence to strengthen his infirmity, and persuade and 
enable him to accept the proffered boon, and lead a life of 
continued holiness. It is a religion by which to live, and 
a religion by which to die — a religion which cheers in 
darkness, relieves in perplexity, supports in adversity, 
keeps steadfast in prosperity, and guides the inquirer to 
that blessed land, where the wicked cease from troubling, 
and where the weary are at rest. On such grounds the 
poor man is able to give an answer to every one " that ask- 
eth, a reason of the hope that is in him." (1 Pet. iii. 15.) 

Can any one contemplate this exalted religion with can- 
dor and impartiality, and doubt for a moment that it came 
from God ? Think you, that when Plato, and Cicero, and 
a host of the brightest luminaries that ever bespangled the 
intellectual firmanent, had failed to produce any system 
which was fitted to secure the practical reformation of the 
great mass of mankind, — think you, that the reputed son 
of a poor carpenter, if he were a mere uninspired mortal, 
and twelve illiterate fishermen, could have invented a reli- 
gion so perfectly adapted to the true nature and condition 
of man ? Could these poor ignorant Judaeans, by their 
own unaided wisdom, have effected that which the most 



36 



THE DIVINE ORIGIN 



profound philosophers had long regarded as a hopeless 
task ? Never. A religion so exactly suited to all our 
wants, and so admirably fitted to exalt us to the highest 
perfection of which our nature is capable, must have been 
divine in its origin: and unless you can be so credulous as 
to believe that effects come to pass without any adequate 
cause, you must admit, without fear and without reserve, 
that Jesus Christ, who founded this religion, was " a teacher 
come from God." 

But, my dear brethren, if you would see the religion of 
Jesus Christ in its native purity, you must search for it not 
in the inconsistent — the shamefully inconsistent lives of 
some of its professed followers, but in the unerring volume 
of inspiration. The Bible — the Bible will unfold it, as it 
really is. The Bible, my brethren, is "a precious and 
wonderful book." There is not a jewel in the mines of 
the earth, or the caves of the ocean, of half its value. It 
is a lamp unto our feet, and a light unto our path; and fur- 
nishes the only sure and certain guide, amid that chaos of 
conflicting opinions which has darkened and bewildered 
the human understanding. Prize it therefore as the great 
charter of your immortality. Study it with humility and 
prayer. We say with prayer, for even the inspired 
Psalmist himself could exclaim, " Lord, open thou mine 
eyes, that I may read wondrous things out of thy law." 
Difficulties you will indeed find in the Bible; but that is 
not surprising. There are difficulties in all sciences, and 
you must expect to find them in the science of theology, 
as well as in the science of the mathematics. These diffi- 
culties are often perplexing to the superficial, and some- 
times even to the diligent inquirer; but none of them are 
of such a nature as to shake that solid phalanx of evidence, 
which always presents an impenetrable front against the 
wild onset of scepticism. We know, indeed, that with 
certain classes, especially the young, the gay and the 



CHRISTIANITY. 



0? 



thoughtless, it is often fashionable to sneer at the Bible. 
They pride themselves on bursting from what they call 
the shackles of prejudice, and soaring aloft into the regions 
of free and fearless inquiry. We care not how free and 
fearless be their inquiries, if those inquiries are only 
directed by the laws of moral evidence. But, alas! such 
is not the fact. Without having ever given the subject a 
thorough investigation — without having ever surveyed the 
collossal pillars which support the fabric of Christianity — 
without having ever weighed, in the scales of candor and 
impartiality, the overwhelming evidence for the divine 
origin of our religion, they are ready to sneer at the Bible 
as the device of enthusiasts, or the figment of impostors. 
And oh! if there be one within the sound of my voice 
who, though inclined to be sceptical, is not yet the bold 
and reckless blasphemer, we entreat him to pause and con- 
sider. Remember, that such men as Milton, and Locke, 
and Bacon, and Newton, and Boyle, and a host of others, 
whose names are synonymous with all that is powerful in 
intellect, profound in philosophy, and extensive in learn- 
ing — remember that these illustrious individuals, after hav- 
ing traversed the wide field of literature and science, and 
ransacked the history of all ages and nations, and tasked to 
the uttermost their gigantic faculties in the contemplation 
of almost every subject within the range of human in- 
quiry — remember, that these noble benefactors of mankind 
expressed their unwavering conviction of the truth of 
Christianity, and the inspiration of the Bible. With such 
examples before you, can you be so credulous as to believe 
in the shallow sophistry of Voltaire and Tom Paine ? 
Will you be deluded by a specious but false philosophy, to 
make shipwreck of faith — to neglect the godly admonitions 
of a pious father— to ridicule the tender solicitude of a 
devoted mother — and cast away your immortal souls, be- 
cause you have not the courage to face a sneer ? And will 



38 



DIVINE ORIGIN OF CHRISTIANITY. 



you call this manly ? Oh! it is any thing but manly. It 
ought to make " every fibre" of your nature " quiver with 
shame." But, my dear brethren, we have no heart to ad- 
minister reproof to such individuals. We could rather 
weep over their folly, and entreat them, by the mercies of 
God, to break loose from the trammels of this fatal delu- 
sion. If the energy and talent, which we so often witness 
in all classes of society, and which are so often shamefully 
misdirected, were only consecrated to the cause of Christ, 
they would make their possessor both useful here and 
happy hereafter, and place him high on the roll which 
hands down to posterity the benefactors of mankind. We 
entreat you, therefore, to give the Bible a welcome and 
cordial reception. Obey its precepts, trust its promises, 
and confide implicitly in that divine Redeemer whose re- 
ligion brings glory to God in the highest, and on earth 
peace, good will to men. Thus will you fulfil the noble 
end of your existence, and the great God of the universe 
will be your father and your friend. And when the last 
mighty convulsion shall shake the earth, and the sea, and 
the sky, and the fragments of a thousand barks richly 
freighted with intellect and learning, are scattered on the 
shores of error and delusion, your vessel shall in safety 
outride the storm, and enter in triumph the haven of 
eternal rest. 



APPENDIX. 



INSPIRATION OF THE SACRED VOLUME * 



" All Scripture is given by inspiration of God."— 2 Tim. iii. 16*. 

Recapitulation of the argument in the preceding Lecture. — The divine origin 
of the Christian Religion, and the divine Inspiration of the sacred Authors, 
two separate questions, — the latter, after what has been already said, follows 
immediately in the way of inference from the former. — The inspiration of 
the books of the New Testament,— also that of the Old Testament. 

In the preceding lecture, we shewed, in the first place, 
that the books of the New Testament were written by 
the authors whose names they bear, — that they have come 
down to us genuine and uncorrupted, — and that they are 
entitled to credit as authentic histories ; in other words, 
that we have reason to believe, that they contain a true 
account of such events as really occurred. We then ex- 
amined the question of miracles, and shewed, in reply to 
the celebrated argument of Mr. Hume, that the miracles 
of the New Testament, in the circumstances in which they 
are alleged to have taken place, so far from being incredi- 
ble, are exactly what might be expected, and that they are 
therefore to be regarded as plain facts, the reality of whose 
occurrence must be decided by competent and credible 

* For an extended examination of this important subject, see Gaussen's 
Theopneusty, or Plenary Inspiration of the Holy Scriptures. 



40 



INSPIRATION OP THE 



testimony. We then proved the competency and credibil- 
ity of the witnesses who testify to the reality of these facts, 
and shewed that the miracles in question must have been 
wrought by the power of God, and are therefore unanswer- 
able proofs of the divine origin of the Christian religion. 
We next called your attention to the early propagation of 
Christianity, and having compared it with the progress of 
Mohammedanism, we shewed that the circumstances in 
which the Christian religion was successful, were of such 
a nature that this could not have been the case, unless that 
religion were true. We then adverted to the evidence 
from prophecy ; and lastly we argued the divine origin of 
Christianity from its own inherent excellence. 

But it is one thing to prove that a religion is of divine 
origin, and quite another to shew that the book which con- 
tains an account of that religion was written under the 
guidance and direction of the Spirit of God. You and I, 
for example, had we lived in the age of our Savior, might 
have witnessed certain marvellous facts, and those facts 
might have been very important proofs of the divine origin 
of Christianity, and we, as honest witnesses, might have 
published to the world an authentic history of these facts ; 
but still that would not prove us to have been inspired. 
Our account might be substantially correct, and yet in con- 
sequence of not being under the immediate guidance and di- 
rection of the Spirit of all truth, we might have fallen into 
some of the honest errors incident to human infirmity. 
So that the divine origin of the Christian religion, and the 
divine inspiration of the sacred authors, you will easily 
perceive, are two separate questions. The former point 
we have already established. The latter, after what has 
now been said, follows immediately in the way of in- 
ference. 

You will remember then, that the books of the New 



SACRED VOLUME. 



41 



Testament are entitled to credit, as genuine and authentic 
histories ; that they were written by their professed 
authors ; and, as you will find recorded in Luke's gospel, 
that all of these authors, except Mark and Luke, were 
apostles of the Lord Jesus Christ* Now, on consulting 
the historical narrative, we learn that our Savior promised 
his Apostles, that when called to testify before kings and 
rulers, they should be inspired by the Holy Ghost.* And 
if they were inspired for the temporary purpose of pro- 
claiming the truth in its purity, during their own day, is 
it not utterly incredible that they should be left to the 
errors of human infirmity, when composing a work which 
was to be the guide of the Church throughout succeeding 
ages ? Then again, these writers had themselves a strong 
conviction, that they were inspired by the living God. t 
And can you believe for a moment, that when the great 
Head of the Church had bestowed on these men the pow- 
er of working miracles, he would allow them to be de- 
ceived and deluded on a point like this ? By no means. 

These remarks will prove the inspiration of all the books 
of the New Testament, except the Gospel of St. Mark 
and the Gospel and Acts composed by St. Luke. These 
disciples, it is true, were not apostles ; but then, with re- 
gard to the inspiration of their writings, it is sufficient to 
observe in the first place, that we have the testimony of 
ecclesiastical history, t that they were approved and sanc- 
tioned by St. Paul and St. Peter, who were themselves in- 

* See Luke vi: 13-16. 
* Matt, x : 18, 19, 20. Luke xii : 11, 12. John xiv : 16, 17, 26, and xvir 
12, 13. 

f 1 Cor. xiv : 37. 2 Pet. iii: 16, and 2 Tim. iii : 16. 1 Cor. ii : 13. 1 
Thess. iv: 8, 15. and ii: 13. 

t See Woods on Inspiration, lecture iv. pp. 81-83. Andover ed. 1829. — 
Gaussen in his Theopneusty, pp. 308-313, has some very valuable remarks 
on the inspiration of Mark and Luke. New York ed. 1842. 



42 



INSPIRATION OF THE 



spired , and in the second place, that these writings were 
admitted to be inspired by the primitive Christians, who 
were exceedingly careful to inquire into the divine author- 
ity of any books, which they received into the sacred 
canon. 

There can be no question therefore respecting the inspi^ 
ration of all the books of the New Testament ; and while 
each of the authors was left to employ his own particular 
style and manner of writing, they were all under such a 
direction and superintendence of the Spirit of God,* in 
composing this instructive volume, as effectually secured 
them against even the honest errors of human infirmity. 

Again ; the inspiration of the Neio Testament directly 
proves the inspiration of the Old. For if the New Tes- 
tament be inspired, then whatever is there asserted as a 
divine truth, cannot for a moment be doubted. But upon 
reading the New Testament we find, that our Savior and 
his Apostles coustantly argued from the Old Testament, 
as a work of divine authority ; and St. Paul expressly de- 
clares that " all Scripture," — -meaning at least the Jewish 
Scriptures, in other words, the Old Testament, — "all 
Scripture is given by inspiration of God, and is profitable 
for doctri ie, for reproof, for correction, for instruction in 
righteousness, that the man of God may be perfect, 
thoroughly furnished unto all good works." t 

Thus, by a chain of irrefragable evidence, we arrive at 
the momentous conclusion, that the Bible, comprising the 
Scriptures of the Old and New Testaments, is the word 
of God. 

* We mean by this, that the Holy Ghost inspired the sacred writers in the 
use of their own particular style and manner of composition, [see this point 
examined in Gaussen's Theopneusty,] in other words, in the language as well 
as in the subject matter of their instructions. 

f 2 Tim. iii. 16, 17. 



LECTURE III. 



THE POPULAR OBJECTIONS OF INFIDELITY. 

" The world by wisdom knew not God."— 1 Cor. i. 21. 

Introduction. — Objection I. That the Bible is full of contradictions, e. g. the 
genealogies of our Savior as given by St. Matthew and St. Luke — the re- 
surrection of Christ. — Obj. II. That Moses could not have been the author 
of the Pentateuch, because the last chapter of Deuteronomy contains an 
account of his death. — Obj. III. That the doctrines of the Bible are con- 
trary to human reason,— e. g. the scripure doctrine of redemption alleged 
to be inconsistent with the magnitude of the creation. — Obj. IV. That tho 
Bible is an immoral book. — The laws of Moses. — The Levitical ceremo- 
nies. — The historical facts recorded. — Obj. V. That the Bible represents 
the Deity as guilty of injustice, or at least as sanctioning it in others. — The 
destruction of the Canaanites, even "the little smiling infants" — The temp- 
ting of Abraham. — The hardening of Pharaoh's heart. — David, a man 
after God's own heart, and yet of a cruel and sanguinary disposition, and 
guilty of the most atrocious crimes. — The imprecations in the Psalms. — 
The crimes of David. — General character of the Bible as a trr s and impar- 
tial history. — Conclusion. 

In our lecture last Sunday evening,* we called your 
attention to the evidence in favor of the divine origin of 
Christianity. 

We come now, as was before proposed, to examine some 
of the most common and popular objections of -infidelity. 

In entering on this topic of discourse, we remark at the 
outset, that although infidelity has long boasted herself to 
be the goddess of reason — although she has stigmatized 
the votaries of Christianity, especially those who minister 

* November 13, 1842. See the preceding lecture. 



44 



POPULAR OBJECTIONS 



at the altar, as fanatics, enthusiasts and imposters — and 
although we claim no peculiar skill in this kind of warfare, 
and profess to be shielded by no panoply save that of truth 
itself, yet, my friends, if you will only give us a favorable 
hearing, we hope to show you, before we have done with 
this subject, that, when placed in the rays of candor and 
impartiality, the objections of scepticism vanish, "as a 
cloud."* 

It would obviously be impossible, within the limits of a 
single discourse, to notice all the cavils of infidelity. We 
must therefore select a few of the most prominent. But 
these will be abundantly sufficient to exemplify the fact ? 
that as it was in the days of the apostle, so also is it now: 
the world by wisdom knows not God. 

Ob j. I. It is alleged, in the first place, that the Bible is 
full of contradictions. 

But these discrepancies are only apparent, and not real; 
and when thoroughly examined, so far from impeaching, 
they serve only to corroborate the evidence for the truth 
of the sacred record. 

Take, for example, the genealogies of our Savior, as 
given by St. Matthew and St. Luke. Much has been said 
by infidel writers respecting these different accounts. But 
can the objector prove that there is any real contradiction? 
How does he know but that one of the evangelists gives 
the genealogy of our Savior according to his mother 
Mary,f and the other, to cut off all ground of cavil and 
dispute among the Jews, gives it according to his reputed 
father Joseph, so that in whatever way they reckoned, 
Jesus Christ would be shewn of the house and lineage of 

* Hosper nephos — " as a cloud." — Demosthenes de corona. 

•j- See Home's Introduction, vol. i, p. 534, (Philadelphia ed. 1831,) where 
it is shown, that Heli was the father of Mary, and that Luke gives the pedi* 
gree of Mary. See also ib. pp. 583, 584. 



OP INFIDELITY. 



45 



David, from whom it was universally acknowledged the 
Messiah must come. 

Besides, if there was any real discrepancy in the case, 
this fact must have been known to the early adversaries of 
Christianity. Had they not access to the public registers 
that were kept among the Jews ? and as the Messiah was 
expected to come from the family of David, would not the 
register of that family be kept, with peculiar care ? and if 
there had been any real contradiction, could they not with 
the greatest ease have established the fact ? If this formid- 
able weapon had been placed within the reach of these 
eagle-eyed adversaries, would they not have been the very 
first to grasp it, and wield it against the religion of Christ ? 
Most assuredly. The fact, therefore, that these ingenious 
writers are silent on this point, shews conclusively, that 
there is no real contradiction in the case before us, and 
that they regarded the Christian religion as being in that 
quarter perfectly unassailable. 

We are told also, that the different evangelists have 
given us different accounts respecting the resurrection of 
Christ. But these accounts may all be satisfactorily har- 
monized, if we only attend to the different circumstances 
of time and place alluded to by the different evangelists. 

Suppose now, that four men should come into a court of 
justice, to testify to a fact that was to be tried by twelve 
honest jurors. Suppose that they should each tell the 
same story exactly in the same words, and in the same 
order of circumstances. Would not, in the mind of any 
man accustomed to weigh and sift evidence — would not a 
suspicion arise that there had been some sort of collusion ? 
Would he not almost unavoidably be forced to believe ? 
that these men had contrived and fabricated the tale, and 
had agreed to come into court and swear to its truth ? 

But suppose that, instead of this, these witnesses had 
each told the story in his own way, and in his own style- — 
I 5 ; . . - ; .. ' ' 



46 



POPULAR OBJECTIONS 



some in one order, and some in another — each relating the 
circumstances as they had most prominently and forcibly 
struck his own mind — although there might, in these 
different accounts, be apparent discrepancies, would not the 
evidence in this case be much more worthy of credit, than 
in the one before supposed ? Most undoubtedly. 

Such is precisely the case with the sacred writers. No 
matter what be the fact which is related, each tells his story 
in his own style and in his own words — one narrating the 
circumstances in one order, and one in another — some- 
times relating the same, and sometimes different particu- 
]ars — sometimes re-asserting and sometimes omitting, but 
never denying what had been already asserted by other 
sacred writers — and never attempting, like an artful im- 
postor, to avoid all apparent discrepancies, but always 
giving his testimony with that air of candor and frankness 
and sincerity, which marks the conduct of an honest wit- 
ness, when he lays his evidence before the world. 

Thus, while the Bible abounds with such apparent dis- 
crepancies as we have already noticed, the principles of 
enlightened criticism and fair interpretation when correctly 
applied, will always shew, that they are only apparent and 
not real; and, as was before remarked, so far from impeach- 
ing, they serve to corroborate the evidence for the truth of 
the sacred record. Surely, my brethren, the world by 
wisdom knows not God. 

Obj. II. We proceed now to examine another famous 
allegation, and that is, that Moses could not have been the 
author of the Pentateuch, inasmuch as the. last chapter of 
Deuteronomy contains an account of his death. 

But if Moses had composed the previous part of these 
books, what is more natural than that some one of the in- 
spired writers should put a finish to the whole, by adding 
a few verses to give an account of the author's death ? 
Surely, such a fact would not be regarded for a moment, 



6f infidelity 



47 



as discrediting the autobiography of any modern writer 
whatever, and therefore ought not to be considered as im- 
peaching the authority of the books of Moses. Besides, 
we need not ask which is the most worthy of credit on the 
point before us, the testimony of the whole Jewish nation, 
or the unfounded speculations of modern objectors. 

As to the alleged immoralities of this part of the sacred 
volume, we shall consider that point in a few moments, 
after noticing — ■ 

Obj. III. A third objection, viz: that the doctrines of 
the Bible are contrary to human reason.* 

We deny that such is the case, although we readily 
admit, that some of these doctrines are above reason. But 
surely, when we remember, that the nature and purposes 
of the infinite Jehovah are in some respects far beyond the 
ken of humanity, we ought not to be surprised that a book, 
which professes to be inspired, should harmonize with this 
undeniable fact. 

We have not time to take up the doctrines of Scripture 
one by one, and vindicate them from the charge of unin- 
telligibility, self-contradiction and absurdity : although it 
were easy to shew in all these cases, that the statement of 
the doctrine, considered simply as the statement of a 
fact, is just as intelligible as any other statement; and that 
the only thing which we cannot understand, is the mode or 
theory, or philosophy of the fact, which is quite a different 
thing from the fact itself, and where Scripture is silent 
on this point, it ought never to be required as an article 
of faith. 

* A brief notice of the objections derived from the Mosaic account of the 
creation, as compared with geological and astronomical facts, will be found in 
a note in Part I, Lecture I. On the subject of the deluge, see Home's Intro- 
duction, vol. i, pp. 167 — 183 and p. 217: also Rev. Dr. John Pye Smith on 
" Scripture and Geology,'' and Bush's u Notes on Genesis," vol. i, pp, 126— 
138, ed. 1839.. 



48 



POPULAR OBJECTIONS 



There is one doctrine, however, which has been made ; 
in a peculiar degree, the theme of ribaldry and invective, 
and therefore we may be excused for detaining you a mo- 
ment, while we give a brief answer to the objection of the 
objector. 

It is said that the Scripture doctrine of redemption is 
utterly inconsistent with the modern ideas of the magni- 
tude of the creation. 

What is precisely the influence of the atonement on the 
distant parts of the universe, we shall not undertake to de- 
termine, but thus much we may safely say: the atonement 
of Christ was a sacrifice, by which God made such a deci- 
sive manifestation of his displeasure against, sin, as must 
have put that fact forever at rest, in the mind of every ra- 
tional creature. It was infinite in its value, and set forth 
before God's intelligent kingdom, such an exhibition of 
the principles of his moral government, that he could be 
"just and yet the justifier of him that believeth in Jesus." 
For aught that we know, the blood of Christ was of suffi- 
cient value to have redeemed a universe. We know 
nothing of the inhabitants of other worlds, except what 
Scripture informs us. As to the fallen angels, it is generally 
believed that no atonement was provided for them, and 
that they were left to perish in their sins. But then, for 
aught that appears, the reason of this may have been, not 
that the atonement was not of sufficient value to have pro- 
cured the pardon of a penitent transgressor, even among 
those fallen stars which once shone before the throne of 
God, — but the reason may have been, that these wicked 
angels sinned in such circumstances of light and know- 
ledge — amid the blazing effulgence of eternal truth — as 
to manifest a strength of evil purpose, a desperation of 
iniquity, which would render all subsequent attempts to 
reclaim them, consistently with their moral freedom and 
the interests of the universe at large, utterly abortive. 



OF INFIDELITY. 



49 



Then, as to the brilliant orbs which bespangle a crowded 
immensity, if indeed they are inhabited by moral beings, 
for aught that we know, those beings are holy and happy. 
On that point, however, Scripture is silent. But thus 
much is certain, they have either sinned or they have not. 
If they have not sinned, they do not need a Savior; if 
they have sinned, who can tell, but that in the arrange- 
ments of infinite mercy, the provisions of the atonement 
may extend to them. 

Should it still be maintained, that this world is too 
insignificant a part of creation to receive the notice of the 
infinite Jehovah, we have only to say, that the assumption 
is entirely gratuitous. If it was not unworthy of infinite 
power to create myriads of insects invisible to the naked 
eye, and whose presence we can detect only by the aid of 
the microscope, who shall say, that it was unworthy of in- 
finite benevolence to redeem from eternal death the beings 
whom he had made in his own image? And who shall 
say, that the redemption of man, in its connection with 
the moral government of God, may not have a most im- 
portant bearing in the scheme of his providence, on those 
distant worlds, which have furnished a theme of cavil to 
the objector.* Thus, my hearers, as we proceed in our 
investigations, we see that with all its boasted philosophy, 
the world by wisdom knows not God. 

Obj. IV. The next objection that we shall notice, is 
that the Bible is an immoral book. 

In reply to this allegation, to say nothing of the manners 
and customs of oriental nations in the days of antiquity, 
which might with perfect propriety admit of allusions, 
comparisons and expressions, that would be offensive to 

* For an extended and eloquent examination of this topic, see Melvil"s 
Sermon on the " Greatness and Condescension of God," and Chalmers' As- 
tronomical Discourses. 
5* 



50 



POPULAR OBJECTIONS 



the delicacy of modern refinement, we remark, that the 
objection refers particularly to some of the Mosaic laws, 
and also to certain historical facts. 

With respect to the laws of Moses, it must be recol- 
lected, that the Israelites were in peculiar circumstances — 
exposed to peculiar temptations — and in danger of com- 
mitting peculiar crimes. Now what was the part of a 
wise legislator ? Was it not to erect the most effectual 
barriers for the protection of civil society ? — Was it not 
to enact such laws, as were best adapted to the circum- 
stances of the case ? Was it not to set forth the criteria 
by which these crimes might he detected? — and to appoint 
such penalties as would be the most likely to prevent their 
commission ? — But if crimes are to be punished, those 
crimes must be carefully and exactly described, other- 
wise the door is left open to the most flagrant injustice. — 
To call this immoral, is to advance an objection which 
might be urged against every statute book of civil society. 
No, my hearers, these laws were not immoral, but were 
fitted in the circumstances of the case, to promote the 
cause of piety and virtue. — As to the Levitical ceremonies, 
it must be remembered, that the Jews were an extraordi- 
nary nation, set apart for extraordinary purposes, and what 
might be wholly unsuitable for us, may for aught that we 
know, or for aught that an objector can prove, have been in 
their condition, and in their climate, and with their habits, 
most useful and salutary to them : and finally this objec- 
tion derives all its plausibility from misapprehending the 
language employed, and overlooking the circumstances 
under which it was used. 

With regard to the historical facts before alluded to, we 
have only to say, that the Bible is a plain book, — it is de- 
signed for the great mass of mankind, — and is written in 
language intelligible by all. It is not only a plain, but an 
impartial book \ it records not only the virtues, but the fol- 



OF INFIDELITY. 



51 



lies and the crimes of men. But how does it exhibit them? 
Not in the meretricious garb of a voluptuous poetry, — not 
in the glaring colors in which vice arrays her votaries to 
lure the unwary, —but it exhibits them in all their native 
and hideous deformity, and makes them stand forth in bold 
and prominent relief, as beacons to warn us from the path 
of guilt and danger. The Bible, by giving a true descrip- 
tion of human nature, seeks to renovate and reform ; and 
if this occasion indecency and immorality, it is the fault, 
not of the sacred record, but of the polluted imagination 
of the reader, which extracts poison from the very food 
designed to purify and nourish the soul. And thus in 
the sad folly of infidelity, we have constant proof of the 
fact, that the world by wisdom knows not God. 

In the last place ; it is said that the Bible represents the 
Deity as guilty of injustice, or, at least, as sanctioning it in 
others. 

A few remarks will suffice to shew how utterly unfound- 
ed is this allegation. Take the examples most commonly 
adduced by the adversaries of Christianity. 

Much is said respecting the destruction of the Canaan- 
ites. — It must be remembered however, that this was one 
of the most vicious and depraved nations on the earth. 
They had gone on from one crime to another, till at length 
they had passed the limits of the divine forbearance, and 
the Lord was resolved to punish them for their sins. Now 
suppose, that, in order to accomplish this end, he had sent 
the earthquake, the famine, or the pestilence, and this fact 
had been recorded in sacred history, could the objector have 
impeached, on that ground, the truth of the Bible? No. 
Because such facts have repeatedly happened in the history 
of the world. But has not the Almighty a right to select 
his own instruments ? Why then all this outcry against 
the scriptural representation of the government of God ? 



52 



POPULAR OBJECTIONS 



because in the case before us, he commissioned the sword 
of the Israelites to be the minister of his justice ?* 

We have alluded to the crimes and vices which thus 
called down the vengeance of Heaven on a corrupt and 
wicked nation. — The Israelites, from their peculiar circum- 
stances, were powerfully tempted to tread in the same foot- 
steps. And hence we may see, how forcible was the rea- 
son assigned by the sacred historian for selecting the Jew- 
ish people to march forward on this work of destruction. 
It was to stamp on their minds an indelible impression of 
the utter abhorrence in which such crimes and vices were 
held by the Almighty. But, says the objector, it was a war 
of extermination; — they were directed to spare not even 
" the little smiling infants." When the showers of fire de- 
scended on Sodom and Gomorrah, did they spare the in- 
fants ? When the waters of the deluge were rushing on- 
ward in their fury, did they spare the infants ? When the 
earthquake, the famine, and the pestilence are commission- 
ed to ravage and destroy, do they spare the infants ? Why 
then cavil at the fact in question ? ; — Who can tell, but that 
if these infants had been left in the world, they would have 
grown up to be profligates and idolaters like their fathers ? 
— Who can tell what good may have resulted even to these 
helpless babes, from this very dispensation, painful as it 
was, and necessary for wise ends, as we may believe it to 
have been ? — Who can tell, but that these tender plants 
were thus snatched in mercy from a bed of thorns, to bloom 
forever in the Paradise of God ? 

As to what is said about the tempting of Abraham, the 
difficulty arises from a misconception of the word "tempt" 
as used in this passage. It here means putting to the test, 
making a trial of one's faith. So that when it is said, the 
Lord tempted Abraham, the idea is, that he put him to the 



* See Watson's answer to Paine, and Graves on the Pentateuch,. 



OF INFIDELITY'. 



53 



test ; he made a trial of his faith. In the sense of solicit- 
ing one to sin, it is elsewhere declared, " Let no man say? 
when he is tempted, I am tempted of God : for God can- 
not be tempted with evil, neither tempteth he any man :■■ 
But every man is tempted, when he is drawn away of his 
own lust, and enticed." * 

With respect to those passages which speak of the hard- 
ening of Pharaoh's heart, and other passages of a similar 
description, the difficulty here results from overlooking the 
fact, that by a very common usage of the sacred writers/ 
the Lord is often represented as doing that which he per- 
mits to be done by others. When we say "permit we 
do not mean " sanction or approve, " but we refer to 
events which he allows or suffers to take place in the 
course of his providence, since nothing can happen except 
either by his appointment or his permission. —When there- 
fore it is said, that the Lord hardened Pharaoh's heart, it 
is by no means intended that he exerted any direct agency 
to accomplish such an end, for this would be contrary to 
the whole scope and design of the writer. So far from 
this, God had wrought a variety of the most astonishing 
miracles, which were admirably fitted to soften and sub- 
due his heart. But Pharaoh obstinately resisted all the 
means which were used for his reformation, and at last 
when he had gone on from one crime to another, the Lord 
in his justice withdrew those restraining influences which 
he had hitherto thrown around him, and left him to act out 
his long cherished purposes of iniquity, and thus the heart 
of this wicked king became hardened, agreeably to what 
we are elsewhere told, that Pharaoh hardened, his own 
heart. 

As a last resort the objector may tell us, that the Bible 
represents David, as " a man after God's own heart," when 



* James 1; 13, 14, 



54 



POPULAR OBJECTIONS 



he was in reality of a cruel and sanguinary disposition, and 
guilty of the most atrocious crimes. 

In support of this allegation, we are referred in the first 
place to the imprecations contained in the Psalms. But 
these passages which in our version appear to be impreca- 
tions, may with equal propriety and correctness, be trans- 
lated as predictions ; and in that case they are to be regard- 
ed as solemn warnings, foretelling what would be the fate 
of those, who persevered in a course of injustice and im- 
piety. — Again ; granting them to be imprecations in the 
strictest sense of the term, it must be recollected, that the 
persons to whom they referred, were violent and wicked 
men, and if David were an inspired author, as we main- 
tain him to be, it was surely not inconsistent for him in 
that character, writing under the guidance and direction of 
the Spirit of God, to denounce the vengeance of heaven 
against all the workers of iniquity. 

But we are told still further, that David was guilty of 
the most atrocious crimes. We do not deny the fact. But 
then it must be remembered, that it is not with reference 
to these crimes, that the Bible represents him as a man af- 
ter God's own heart, but with reference to the general ex- 
cellence of his character, which for the most part was one 
of genuine piety. Again ; although they were committed 
in an unguarded moment, and under the influence of pow- 
erful temptation, so far were these transgressions from re- 
ceiving the approbation either of Jehovah or the sacred 
writers, that a prophet of the Lord was sent expressly to 
reprove him ; and though the monarch of Israel wept like 
a child, — though the tears of his repentance were bitter 
and lasting, as a chastisement for these offences he was fol- 
lowed by trouble and calamity all the rest of his days. 

And in speaking of the sins of David, we may here re- 
mark, that while the Bible is a true and impartial history 
of the world, and as such, represents human nature as it is, 



OF INFIDELITY. 



55 



recording the vices and the crimes of men by whomsoever 
committed, it never sanctions or approves them. And this 
so far from furnishing a ground of objection, should be re- 
garded as corroberating the truth of the sacred writers ; for 
these writers never conceal even their own failings, as art- 
ful impostors most assuredly would have done. Oh no ; 
for they were entirely free from that crooked policy, that 
ivisdom of the ivorld which knows not God. 

We conclude these observations, by reminding jou of 
the character and spirit of the Bible. It is the earliest of 
authentic, histories — it is the fountain of jurisprudence — it 
is the model of poetry and eloquence — it is the text-book 
of civil and religious liberty : — it shews how we may be 
useful and happy in the present life, and leads to glory and 
immortality in that which is to come. 

Brethren, the case is before you. You have heard the 
evidence, and also the objections by which an attempt has 
been made to impeach that evidence. The final decision 
must rest with you. But remember the Christian religion 
is either true, or it is false. If it is false, the belief of it 
can never injure those who have embraced it ; but if it is 
true, what, oh what must become of those who reject it ? — 
Are you prepared for this alternative \ Can you put faith 
in a cold and heartless skepticism ? Will you listen to the 
song of the enchantress ? Will you be the voluntary vic- 
tim of her spells and incantations ? — Will you — because 
you have not the knowledge or the ingenuity to solve eve- 
ry difficulty — will you sacrifice, at the shrine of infidelity, 
the most important of all your interests ? If jou are so 
resolved, it will not be from the want of evidence in favor 
of the Bible. That evidence is written in sun-beams. I 
could as soon doubt my own existence, as doubt the truth 
of Christianity. If we cannot be certain of this, we can- 
not be certain of anything. — But blessed be God, we are 
not left a defenceless prey to the fury of skepticism. The 



56 POPULAR OBJECTIONS OF INFIDELITY. 

church of Christ is an impregnable fortress. Though often 
assailed, it has never been overthrown. I survey its mas- 
sive walls— -its solid columns — its lofty turrets — its beauti- 
ful proportions— and when I reflect, that within that tower 
of strength are centred the best hopes of man for time, and 
for eternity, I thank my God, that it is founded on a rock, 
and that the gates of hell shall not prevail against it. 
Brethren, the door is now open. We invite you to enter. 
Time is rapidly flying. — Eternity is near. The coming 
of the Lord draweth nigh. But you may yet vanquish 
all your enemies in the day of Christ Jesus, if you will 
only enter the city of refuge, and looking to " the light of 
the Gentiles and the glory of Israel, " rest for support on 
that Almighty arm which sustains the universe. * 

* We trust that no one will impute to us the opinion, that men can be 
saved through mere external church-membership. They are saved through 
the merits of CHRIST axone. These are the procuring cause of their 
justification. The first duty of a sinner is to repent and believe, and then 
make profession before the world, in the ordinances of the Church. "For 
with the heart man believeth unto righteousness, and with the mouth confes- 
sion is made unto salvation." Rom, x: 10o 



LECTURE IV. 



THE BLESSINGS OF REDEMPTION. 

44 A LIGHT TO LIGHTEST THE GEXTILES, A^ THE GLORY OF THT PEOPLE 

Israel." Luke ii. 32. 

Introduction. — The nature of the atonement — its origin — its extent. — The con- 
dition on which its blessings are suspended. — The meritorious ground of 
justification, the alone righteousness of Christ. — Faith, the instrumental con- 
dition.— The nature of saving faith. — Practical exhortation. — The case of 
heathen and of infants. — The means by which redemption is carried into exe- 
cution. — Justice and mercy reconciled in the atonement of Christ. — The 
grand object on which redemption terminates. — Conclusion. 

It has always been the custom from time immemorial, 
both among rude and barbarous, and also among enlight- 
ened and polished nations, to commemorate important 
events intimately connected with freedom, ascendency and 
glory. On such occasions of joyful festivity, the imagin- 
ation of the poet has often kindled, in reciting the exploits 
of martial heroism; and the genius of the orator found 
ample scope for his powers, in recalling to the recollection 
of a magnanimous people the splendor and renown of their 
ancestors, and inciting them by every motive which can 
influence the heart of man, to transmit unimpaired to pos- 
terity the blessings which they themselves enjoy. But 
my brethren, at a time like the present,* when the walls of 
our temple are adorned with these festal decorations, our 
hearts are ready to leap with transport, for we are at once 

* Christmas. 



5S 



THE BLESSINGS 



r3minded of a champion of more than mortal prowesg, 
who came to wrestle with the powers of evil, and achieve 
the moral emancipation of our race; in the language of the 
text, " a light to lighten the Gentiles, and the glory of his 
people Israel." 

In discoursing from these words, we shall call } r our at- 
tention to the nature, origin, and extent of redemption, the 
condition on which its blessings are suspended, the means 
by which it is carried into execution, and the grand object 
on which it terminates. 

The atonement of Christ was a propitiatory sacrifice 
designed to manifest God's supreme displeasure against 
sin, and thus to sustain the authority of his law, while 
mercy was dispensing a pardon to the penitent trans- 
gressor. It was a gracious provision, by which God could 
be just, and yet the justifier of him that believeth in Jesus. 

It originated in the deep fountains of Jehovah's benev- 
olence. " God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him, should not 
perish, but have everlasting life." He had created man in 
his own image, spotless and holy as " the rapt seraph that 
adores and burns" before the throne of the Eternal. But 
in an evil hour the destroyer came. Desolation marked 
his footsteps. He laid his accursed hand on the fairest 
thing in creation, and the deceitfulness of the serpent was 
too much for the unsuspecting and confiding simplicity of 
woman. But as chance is not the parent of any combina- 
tion of events under the government of God, this catas- 
trophe was foreseen by the glance of omniscience, and 
dark and gloomy as was the prospect within the ken of 
humanity, when our first parents had thrown down the 
gauntlet of defiance at the majesty of law, it had been un- 
alterably fixed in the councils of eternity, that when the 
fulness of time was come, the seed of the woman should 
bruise the serpent's head, and her offspring should be a 



OF REDEMPTION. 



59 



bright and morning star, "a light to lighten the Gentiles, 
and the glory of his people Israel." 

But we must notice also the extent of that gracious pro- 
vision, which has been made by the Son of God for the 
children of men. And here we rejoice, that on a subject 
of such overwhelming and vital importance, we are not 
left to grope our way by the dim and flickering taper of 
abstract speculation. No, my brethren, we have the clear 
and steady radiance of scriptural truth, and by that con- 
centration of effulgence we read in characters of burnished 
gold, that God so loved the world, that he gave his only 
begotten Son. 

The atonement is for the whole world.* There is 
no distinction of age, color, rank or sex. It is made alike 
for the Jew and for the Greek, the wise and the simple, 
the learned and the ignorant, the civilized and the savage, 
barbarian and Sythian, bond and free. On the ground of 
this universal atonement, we may fairly offer the gospel of 
Christ to all mankind, — -that glorious gospel which, like a 
river of life, still flows from the eternal throne to bless and 
fertilize the moral world. 

There is however a condition to be fulfilled on our part, 
without which we cannot partake of the gospel feast: and 
that is, evangelical faith; for it is written, " believe on the 
Lord Jesus Christ, and thou shalt be saved." Do not mis- 
understand us. When we speak of a condition, we do 
not mean any thing which is the meritorious ground of 
acceptance with God, for that is the alone righteousness 
of Christ, but we mean simply that state of mind in the 

* See John iii. 1 6, 17. In 2d Peter ii. 1 , we read of certain wicked men, 
" who privily shall bring in damnable heresies, even denying the Lord that 
bought them, and bring upon themselves swift destruction." St. Peter here 
speaks of certain persons that perish, and says that they were bought by the 
Lord. Of course, the atonement is for those who are lost as well as those who 
are saved. 



60 



THE BLESSINGS 



sinner which our heavenly Father has thought proper to 
require before he will grant a pardon. In this sense faith 
in Christ is the condition on which pardon* and eternal 
life are suspended. But what is faith in Christ? It im- 
plies a conviction of one's own sinfulness. For how can 
one feel his need of a Savior, unless he be impressed with 
a sense of his guilt. It implies also a supreme love to 
God. There can be no genuine and saving faith in the 
Lord Jesus Christ, unless there be a supreme affection for 
Jehovah, who ruleth the world in righteousness, and as a 
proof of his quenchless love for our fallen and guilty race, 
has given his own dear Son for the salvation of the world. 
Gf course it implies evangelical repentance, for how can 
there be supreme love to God, unless there be a hearty re- 
nunciation of sin. But especially and pre-eminently does 
faith imply a belief in the ability and willingness of Christ 
to save all those who put their trust in him. In a word, 
it is an influential and practical belief in the divine tes- 
timony respecting our Lord and Savior Jesus Christ, — not 
merely a speculative belief, that there was such a person 
as Jesus Christ — that he was God over all blessed forever, 
and yet condescended to dignify our nature by uniting it 
with his own, and that he lived and died in the manner 
related in the gospels, — not merely a speculative assent to 

* Pardon is the forgiveness of sin ; justification is that forensic act in which 
a subject of moral government is declared by the moral governor as being 
right in the eye of law — not merely pardoned, but treated as a loyal and obe- 
dient subject, and entitled to the reward promised to perfect obedience. In 
the divine economy of grace, the penitent believer is justified on the ground of 
the perfect righteousness of Christ. It is one thing to pardon a criminal and 
save him from the penalty of the law : it is quite another, to heap honors and 
rewards upon his head. Under human governments, pardon and justification 
are often thus separated; but under God's moral government, administered 
through the atonement of Christ, they are always connected. The penitent 
believer is not only pardoned, but also justified ; and when justified he has a 
covenant title to an inheritance in glory. 



OP REDEMPTION. 



Oil 



these important truths, but a vital and operative belief, a 
practical trust in our divine Redeemer, an unreserved 
submission, which controls the heart and life, and wins the 
sinner by the attractive influence of Calvary^s cross, — each 
one in his own appropriate sphere — to consecrate ail his 
powers and faculties to the advancement of that heroic 
enterprise which brought the Son of God from his throne 
of majesty in the heavens; we mean the great work of 
reforming and blessing mankind.* 

Dear brethren, will ye not love this precious Savior, 
God manifest in the flesh, — will ye not come unto him for 
the pardon of your iniquities, — will ye not trust him with 
all your interests for time and for eternity, — will ye not 
roll upon his almighty arm the burden of your sins, your 
sorrows and your sufferings, and receive that unspeakable 
rest which he hath promised to the weary and heavy- 
laden ? Oh my brethren, delay not this important work — 
wait not to make yourselves better, but come first as you 
are, — come to Jesus Christ, — cast away all your trans- 
gressions and trust in him, as a complete and all-sufficient 
Savior. Do this, and on the authority of God himself, we 

* We sometimes use the word faith in a comprehensive sense, to denote 
the whole practical, governing principle of the believer, and sometimes in a 
more restricted import to denote the simple act of belief or trust. In the latter 
case, it may analytically be distinguished from repentance ; in the former it 
includes it. But while repentance and faith may be thus analytically distin- 
guished, they may exist in the mind as successive acts m the order of nature, 
without any measurable duration of time between them: the order of nature, 
(viewing these things as successive mental acts,) is this : first, speculative 
faith, that is, the belief or assent of the understanding— secondly, repentance, 
or that change of mind in which, feeling a cordial sorrow for sin, we renounce 
it and turn with full purpose of heart unto the Lord — thirdly, practical faith or 
the belief of the heart. When the sinner is justified, there is no measurable 
duration of time between his genuine repentance and his practical faith thus 
analytically distinguished. When he believes with the heart, thin he is jus- 
tified. In other words, God requires from the penitent sinner this belief of 
the heart, as the instrumental condition of his justification, 
6* 



62 



THE BLESSINGS 



pledge you an eternal redemption from the condemnation 
and the slavery of sin. 

We have spoken of faith in Christ as the condition of 
salvation, but in order to guard against misapprehension, 
we must observe, that we advance these remarks only with 
reference to those, who have heard of Christ, and are 
moral agents. Those of the heathen for example who 
finally perish, will not be condemned for not believing in 
a Savior of whom they have never heard, but for trans- 
gressing the law of nature written in the hearts of all 
men. If they were sincerely to repent of their sins, and 
live in accordance with the light which they possess, we 
are fully of the opinion, that they would be saved through 
the mercy of God in Christ Jesus, although they might 
have no conception of the mode in which justice could be 
reconciled with mercy, and no knowledge of those effec- 
tual influences of the Holy Spirit, which had renewed and 
sanctified their hearts. Then with regard to infants, who 
have no knowledge of moral relations, and of course are 
alike incapable either of sinning,* repenting, or believing, 
we cannot suppose for a moment, that their eternal salva- 
tion is suspended on the performance of a natural impos- 
sibility. And when we recollect, that Jesus Christ, while 
he walked the scenes of human habitation and scattered 
blessings as he trod, declared in the mildest and most gentle 
accents, " Suffer the little children to come unto me, and 
forbid them not, for of such is the kingdom of heaven," — 
when we remember that the pious monarch of Israel,, 
while smarting under the loss of a child whom he tenderly 
loved, exclaimed to his family and his friends, "I shall go 
to him, but he shall not return to me,"t who can doubt 

* We here speak of actual sin, and not of that involuntary and native 
tendency to sin commonly called " original sin " which in consequence of 
the fall of Adam has come upon the whole human race. 

f This was David's comfort under the Jewish dispensation, previous to the 



OF REDEMPTION. 



63 



that these lambs of the flock, who are taken from this vale 
of sorrow in the helpless years of infancy, are made happy 
through Christ with a glorious immortality ? And when 
the little sufferer is rocked in the cradle of anguish — when 
he opes hisej^es, and by the powerful eloquence of speech- 
less yet thrilling expression, implores for that assistance 
which is beyond the reach of human art — when the fond 
mother is gazing on the features of that child in whom all 
her hopes are concentred, and watching with the most 
intense interest its last look, as it is gasping for breath in 
the agonies of dissolution, oh God, what a comfort and 
consolation it is to the Christian parent, to reflect that that 
sweet babe is taken from the evil which is to come, and 
translated from this world of pollution and sorrow and sin, 
to those pure and holy and happy regions, where its little 
hand shall sweep the harp-strings, and its voice shall mingle 
in the melody of the celestial choir, as they raise the shout 
of redemption, and proclaim to a wondering universe, that 
Christ is "a light to lighten the Gentiles, and the glory off 
his people Israel." 

But we must notice not only the condition on which the 
blessings of redemption are suspended, but also the means 
by which redemption is carried into execution. The voice 
of nature — the declarations of Scripture — the ordinances 
of the gospel — the ministry of reconciliation, and the influ- 
ences of the Spirit — all, all are designed to persuade the 
sinner, to accept the precious boon which is freely offered 
in Christ Jesus. When we look abroad on the face of 
creation, — the rich enamel of flowers, the radiance of 
sunshine, the calm and beauty of the dark blue waters, 

first advent of Messiah. — Under the gospel dispensation, however, our Lord 
and his apostles direct us for consolation to the second coming of Christ,, 
when all that sleep in Jesus shall return with him to the earth, and we that 
are alive and remain be caught up to meet them. (1 Thess. iii, 13; iv. 13, 18.) , 
See Part II. Lecture III.. 



64 



THE BLESSINGS 



the fertility of the soil, and all the magnificent provisions 
of divine love for the gratification and support of man, 
procliimwith an eloquence the most winning and attrac- 
tive, that " the Lord is good and ready to forgive, and 
plenteous in mercy unto all them that call upon him." 
But when we look at the raging billows, the hurricane, the 
earthquake, the famine, the pestilence, and all those min- 
isters of heaven's vengeance which are sometimes sent to 
terrify and chastise mankind, our hearts are filled with the 
most dismal forebodings, and we are now led to the con- 
clusion, that the God of the universe is quite as unre- 
lenting in the execution of his justice, as we believed him 
to be compassionate in the dispensation of his mercy. 
How then are these apparently discordant truths to be 
reconciled ? Blessed be God, there is a gospel, which has 
brought life and immortality to light. We open the 
volume of inspiration, and we there learn that through the 
atonement of Christ, God can be just, and yet the justifier 
of him that believeth in Jesus. We cast our eyes to the 
banner of the cross, and read on its ample folds, as they 
are waving in the breeze, that Christ has wrought out an 
eternal redemption, and shines in the heaven of heavens, 
"a light to lighten the Gentiles, and the glory of 77 his 
" people Israel." The ordinances of the gospel are also 
designed to bring the truths of redemption before the mind, 
and by symbolical representations to produce a deep and 
lasting impression of their vital importance. For this 
purpose also was instituted the ministry of reconciliation, 
whose office it is to enforce the claims of the law, and 
having thus produced conviction of sin, to hold up before 
the eye of the transgressor, a bright and burnished mirror 
reflecting the mercy of God in Christ Jesus, and exhibiting 
a plain and simple way of escape through him who is 
6i the way, the truth, and the life." Nor should we, in 
this enumeration of means, forget the agency of the Holy 



OF REDEMPTION 5 . 



65 



Spirit. My dear friends, have you never felt a silent and 
secret, but almost irresistible influence, moving on your 
mind — calming the troubled waves of passion — solemni- 
zing the emotions — flashing before the eye of the soul, the 
awful realities of eternity, and urging you by every motive 
from earth, heaven, and hell, to embark in the great enter- 
prise of glorifying God and blessing the world ? That 
was the voice of the Spirit calling you, " in strains as 
sweet as angels use," to fulfil the noble end for which you 
were created by your maker. And if all this concentration 
of means fails, as it often does, to lead the sinner to repent- 
ance towards God and faith in our Lord Jesus Christ, — 

HOW DESPERATE must be THE WICKEDNESS HOW FEAR- 
FUL the perverse ness of the human heart ! 

There is one other topic which claims our attention, and 
that is the grand object on which redemption termi- 
nates. — It is that Christ shall regain — as the second Adam, 
the constituted head of the creation — the empire that was 
lost in the fall,* rescue this world from the usurpation and 
tyranny of Satan, restore man to the moral image of his 
Maker, and establish in the soul, the everlasting reign of 
righteousness, and peace, and joy in the Holy Ghost, t 
What a noble design ! — What a godlike purpose is this ! 
Philosophers have contrived ingenious and useful plans for 
ameliorating the condition of our race ; — statesmen have 
devised magnificent projects for national aggrandizement; — 
generals in the heat of battle have cheered their soldiers 
to victory ; — but it was reserved for Jesus Christ to 
construct the only effectual engine, for up-lifting humanity 
from the deep degradation of sin. It was the Son of 
God, who wrought out an eternal redemption for the chil- 

* See Part II. Lecture V. on Messiah's Personal Reign. 
f We speak of course with reference to this grand terminating object, 
merely as it regards this world, and not other worlds and systems on which 
the atonement may have a bearing. See Part I. Lecture III. obj. III. 



66 



THE BLESSINGS 



dren of men, and sent the influences of his Holy Spirit to 
convert and sanctify the soul, and assimilate it as near as 
possible to the perfections of Jehovah. And on what 
object more worthy could redemption terminate, than the I 
exaltation of man to the original destiny of his nature ? 
This object, my brethren, shall most assuredly be accom- 
plished. There is indeed a desperate struggle, between 
the friends and the enemies of Christ — there is a war of 
extermination between the principle of grace and the 
remains of sin in the heart of the believer ; — but this 
"fierce and on-going conflict shall " one day " be brought 
to a close : " infidelity shall then hide her diminished 
head ; a great multitude whom no man can number shall 
wave the palm of victory; and the seed of the woman 
shall not only bruise, but crush the head of the serpent. 
We know indeed, that the prospects of the Church are 
sometimes dark and gloomy to the short-sighted ken of 
humanity. We know, that you sometimes inquire with 
eagerness and perhaps with distrust, " Watchman, what of 
the night! — what of the night?" — "The morning com- 
eth." — Yes, my brethren. Thank God, there is a gleam 
of refulgence on the distant hill-tops, " which marks the 
ascending of the sun in his strength." And in the heat 
and the fury of the conflict, when the powers of darkness 
are threatening to overwhelm you, ye have only to look 
to the "light of the Gentiles," for that light shall cheer 
you to victory, and dismay and confound your enemies. 
Who will escape from the region and shadow of death ? 
Who will come up to the help of the Lord against the 
mighty ? Who will join the ranks of those holy warriors, 
who march under Immanuel's banners, and who are yet 
to raise that final shout of salvation, which shall make 
heaven's arches ring, and heaven's pillars shake ! Soldiers 
of the cross, we bid you, God speed ! We cheer you on 



OF REDEMPTION. 



67 



to victory by the certainty of success. Ye are strength- 
ened by the promises of Jehovah, and if faithful to your- 
selves, ye must ultimately prevail. Ye are enrolled under 
a Captain, who never experienced a defeat — ye are clad in 
a panoply, which is proof against all the fiery darts of the 
wicked — ye have a helmet of celestial temper, which no 
weapon of the evil one can ever pierce, and ye are fighting 
with a sword of the most costly and heavenly workman- 
ship. And can you then doubt as to the issue of the 
contest ? No, my brethren. Ye are struggling in a mortal 
combat : — but a few more efforts, and the battle is over, 
the warfare is ended, the victory is achieved, and ye have 
entwined around your temples the garlands of a deathless 
fame ! And when the morning of the first resurrec- 
tion shall dawn on this darkened and sin-burdened plan- 
et — when at the voice of the archangel's trump the graves 
shall be rifled of their tenantry, — and the body of the 
believer emerge from the desolations of the sepulchre, in 
celestial purity and loveliness, "then shall our text be 
understood in all its majesty," and while the shout of joy 
re-echoes through the ranks of cherubim and seraphim, ye 
shall wave the palm and strike the harp, and tell of the 
grace which has brought you to glory, and proclaim in 
anthem-peals of ecstacy, that Christ is "a light to lighten 
the Gentiles, and the glory of" his "people Israel." 
Then shall ascend from every quarter of this afflicted and 
groaning creation, the long loud shout of Jubilee — 
" Jerusalem triumphs, Messiah is King." 



LECTURE V. 



MAN'S RESPONSIBILITY FOR HIS BELIEF, 

€R THE INCOMPATIBILITY BETWEEN GOSPEL FAITH AND 
A SUPREME LOVE OF WORLDLY HONOR. 

£< Ho-W CAN YE BELIEVE, "WHICH RECEIVE HONOR ONE OE ANOTHER, ANB 
SEEK NOT THE HONOR THAT COMETH FROM GoD ONLY.'' John V. 44. 

Introduction. — Our Savior in the text does not absolve men from responsibility 
for their belief, but maintains the incompatibility between gospel faith and 
a supreme love of worldly honor.— A class of unbelievers who have a spec- 
ulative but not a cordial faith in the gospel — their professions — practical 
appeal to them.— -Another class who, professing neither a speculative nor a 
cordial faith in the gospel, do not wish the Bible to be true — their grand 
objection — their cordial hatred to the humbling doctrines and self-denying 
precepts of the Bible — a depraved heart, a perverted will, enslaves their un- 
derstanding. — The writings of the public champions of infidelity, Rousseau, 
Hume, Voltaire. — The necessity of a divine revelation. — A third class of 
skeptics, who profess that they would gladly believe in Christianity, if they 
could only be convinced of its truth. — Nature of the evidence — summary of 
the argument for the divine origin of Christianity. — The objections of these 
skeptics, not so much against the evidences of Christianity, as against 
Christianity itself. — Their responsibility for their faith — their hostility to 

the gospel. — Much in the Bible contrary to their views of God The cross 

of Christ the glory of the Christian. — Deceitfulness of the human heart. 
Conclusion. 

It is a very common delusion among men, that they are 
not responsible for their faith. They allege, that their be- 
lief is not subject to their control, and on the ground of 
their inability to believe, excuse themselves from a compli- 
ance with the demands of the gospel. Our Savior who 
though pure and sinless himself, was perfectly acquainted 



man's responsibility for his belief. 



69 



with every form of self-deception, struck at the root of 
this error in the passage before us. He does not say, that 
men have no power to believe, but maintains the incompati- 
bility between gospel faith and a supreme love of worldly 
honor. In other words, he teaches this important truth, 
that men cannot exercise a genuine evangelical faith, un- 
less they renounce their idolatrous attachment to the w r orld. 
" How can ye believe, which receive honor one of another, 
and seek not the honor that cometh from God only ? " 

There is one class of unbelievers who have a specula- 
tive, but not a cordial faith in the gospel. They assent 
with the understanding, but do not believe with the heart. 
They admit the truth of the gospel, just as they would the 
truth of any historical statement, respecting Buonaparte or 
Julius Caesar. But at the same time, they have no influ- 
ential belief in the divine testimony respecting Jesus 
Christ. They believe, that there was such a person as 
Christ, just as they believe that there was such a person as 
Caesar, but they put no faith in Christ — they have no 
reliance on his promises — no submission to his govern- 
ment—no obedience to his will — no relish for his atone- 
ment — no reception of him in their hearts, as a complete, 
all-sufficient, and divine Redeemer. — Such, I fear,, is the 
situation of a large part of the present congregation. — My 
dear friends we say to you, in the language of him who 
spake as never man spake, " How can ye believe, which 
receive honor one of another, and seek not the honor that 
cometh from God only ?" The faith which the gospel 
requires, is a cordial submission to the righteousness of 
Christ. It is utterly incompatible with a supreme love of 
the world. Why then cherish this idolatrous attachment, 
which separates you from your God and Savior ? Con- 
sider, I beseech you, are you acting the part of true 
wisdom ? Are you really seeking the noblest honor and 
the highest happiness ! You profess to believe, that your 
7 



70 



man's responsibility 



stay here is but short, and that hereafter you enter upon a 
scene of never ending existence. Why then do you act, 
as if there were no hereafter ? You profess to believe, 
that at God^s right hand, there are pleasures which never 
fade. Why then do you pursue with such eagerness, the 
vain phantoms of time and sense ? You profess to believe, 
that in the treasury of heaven, there is imperishable wealth. 
Why then is your heart supremely fixed on earthly 
riches ? — You profess to believe, that in the kingdom of 
Messiah, there are honors brilliant as the stars, and lasting 
as the throne of God. Why then do you waste your 
noblest efforts for the breath of human fame ? — You pro- 
fess to believe, that God is the greatest and the best being 
in the universe, the King of Kings and Lord of Lords. 
Why then, do you prefer the favor of men to the approba- 
tion of Jehovah ? You profess to believe, that there is a 
heaven of eternal happiness for the righteous — a hell of 
eternal torment for the wicked — a judgment to come, 
where you must answer for all the deeds done in the body 
for all the privileges you have enjoyed, and all the warn- 
ings you have received. Why then do you act, as if these 
solemn realities were a fable ? — You profess to believe, 
that even in the trials and perplexities of this short life, 
the religion of Jesus Christ is alone adequate to furnish 
consolation and relief. Why then do you refuse this 
religion a place in your hearts ? — I ask again, is this the 
part of true wisdom ? — I am compelled, my hearers, under 
the sacred responsibilities of my office — charged to declare 
the truth before the Most High God, without fear and 
without favor — I am compelled to pronounce it, the most 
astonishing infatuation and folly.— And in the name of 
my Master, I call upon you to renounce your idolatrous 
attachment to the world, for how can you exercise the 
faith of the gospel — how can you submit your hearts to 
Christ — how can you feel a supreme love to God, while 



FOR HIS BELIEF. 



■71 



the world is enthroned on the altar of your affections, 
while you are the slaves of those passions, which are your 
" tyrants here/' and which will be your u tormentors here- 
after/' 

There is another class of unbelievers, who, possessing 
neither a speculative nor a cordial faith in the gospel, do 
not wish the Bible to be true. The grand objection, 
which in reality influences their minds, is the fact that 
Christianity inculcates holiness of heart. The insur- 
mountable difficulty in the way of their belief, is an 
irreligious life. They cordially hate the humbling doc- 
trines and self-denying precepts of the Bible, and therefore 
although compelled to admit, that the external evidence in 
support of Christianity is unusually strong, they make up 
their minds to reject it. Accustomed to follow with little 
or no restraint the bent of their depraved inclinations, they 
are unwilling to submit to the requirements of the gospel. 
They seem to imagine, that this glorious gospel is un- 
friendly to human happiness, or at least at variance with 
their peculiar interests. Hence they do not even ivish to 
prove the Bible true. I am aware that there are some 
skeptics, who profess that they would gladly believe in 
Christianity, if they could only be convinced of its truth. 
But those to whom I now refer, do not even wish to prove 
the Bible true. — I should rather say they wish to prove it 
false. Hence they either do not examine the evidence at 
all, or else they refuse to weigh it with candor and impar- 
tiality. What proof can be more conclusive, that a 
depraved heart, —a perverse will, — has governed and en- 
slaved their understanding ? How is it in their temporal 
affairs ? — If there be a prospect of gain, even though 
attended with some possible risk, how eagerly do they 
embark in the enterprise ! — How small the evidence on 
which they act ! — Do you tell me, that spiritual and eter- 
nal things are more important, than temporal and world- 



72 



man's responsibility 



ly ? I grant it. — But here, that is by a cordial acceptance 
of Christianity, there is in reality everything to gain, and 
nothing to lose. Overwhelming indeed is the evidence, 
but even if that evidence were slight, it ought to stimulate 
to action. — If Christianity should be false, will any man 
be in a worse condition, for having believed it ? — But oh, 
if it be true, what is the condition of those who reject it? 
"He that believeth on the Son hath everlasting life : and 
he that believeth not the Son, shall not see life j but* the 
wrath of God abideth on him," (John iii, 36.) 

I turn to the writings of the public champions of infidel- 
ity, and I ask for no better proof than those writings, that 
the difficulty in the way of their belief, is not the want of 
light, not the want of evidence, but the blinding influence 
of prejudice and passion. I have said, that the grand diffi- 
culty was, an unholy life. — No wonder, that a man like 
Rousseau, whose private life was notorious for profligacy 
and falsehood, could not, or at least would not believe the 
gospel. And yet what is the confession of this miserable 
skeptic. — You have all read, or at least heard of his famous 
parallel between Socrates and Jesus Christ, in which he 
eulogizes the gospel, and declares, that the marks of its 
truth "are so striking and inimitable, that the inventor 
would be a more astonishing character than the hero."* 

Such is the admission of Rousseau. And yet this is the 
man who said, I cannot believe the gospel. Was it from 
the want of evidence ? Turn to other passages of his 
writings. " If the philosophers," says he, " were in a 
condition to discover truth, who amongst them would take 
any interest in it ?-— Each one knows well, that his system 
is not better founded than the others, but he maintains it, 
because it is his own. There is not one amongst them, 



* See Home's Introduction, vol. I, pp. 421, 422, ed. Philadelphia, 1831. 



FOR HIS BELIEF. 



73 



who arriving at the knowledge of truth and falsehood, 
would not prefer the lie which he has discovered, to the 
truth discovered by another. Where is the philosopher," 
he continues, " who, for his own glory, would not willingly 
deceive the whole human race ? Where is he, who in the 
secrecy of his own heart, proposes to himself any other 
object, than to distinguish himself ? Provided he raises 
himself above the vulgar, provided he eclipses the fame of 
his cotemporaries, what does he ask for more ? The 
essential point in his esteem, is to think differently from 
others. Amongst believers he is an atheist, amongst 
atheists he would be a believer."* Brethren, this is 
stronger language than I should have ventured to use 
respecting the advocates of infidelity. But such is their 
own confession. What a striking comment on the words 
of our Savior, " How can ye believe, which receive honor 
one of another, and seek not the honor that cometh from 
&od only ?»' 

And what is the system, which these ingenious and elo- 
quent writers would substitute for Christianity ? Alas! it 
is one of universal doubt and skepticism. The celebrated 
Mr. Hume, in the last paragraph of his Natural History of 
Religion, gives this conclusion of his researches. "The 
whole," says he, "is a riddle, an enigma, an inexplicable 
mystery. Doubt, uncertainty, suspense of judgment, ap- 
pear the only result, of our most accurate scrutiny concern- 
ing this subject."t Even Voltaire exclaims, when dis- 
tracted by this miserable skepticism, " Would to God that 
a Supreme Being had indeed given us laws, and had pro- 
posed to us rewards and punishments ! that he had said to 
us, This is vice in itself, this is virtue in itself."t The 
eloquent Rousseau, in the following instructive passage, 

* Emile, tome II, p. 141. See the passage in " Christianity vindicated,' 5 
by the Rt. Rev. John Henry Hopkins, D. D., Bp. of Vermont, pp. 145, 146. 
f Hopkins, ib. p. 134. + Philosophic, tome i. p. 194, and Hopkins, ib. p. 133, 



74 



man's responsibility 



thus relates his own melancholy experience. "I medita^ 
ted," says he, " upon the sad lot of mortals, floating upon 
this sea of human opinions, without helm, without com- 
pass, and delivered to their stormy passions, without any 
other guide than an inexperienced pilot, who is unac- 
quainted with his way; and who knows neither from 
whence he has come, nor whither he is going ? I said to 
myself, I love truth, I seek her and cannot recognize her; 
let them show her to me, and I will continue devoted to 
her. Why does she withdraw herself from the emotion 
of a heart made to adore her ? Although I have often ex- 
perienced the greatest evils, I have never led a life so con- 
stantly disagreeable as in this period of trouble and anxiety, 
when wandering without ceasing, from doubt to doubt, I 
brought back from my long meditations nothing but uncer- 
tainty, obscurity, contradictions upon the cause of my 
being, and upon the rule of my duties."* In another pas- 
sage he says, " I consulted the philosophers, I ransacked 
their books, I examined their various opinions, I found 
them all proud, dictatorial, dogmatical, even in their pre- 
tended skepticism; professedly ignorant of nothing, yet 
proving nothing; each deriding the others,. and this last 
point — common to them all — seemed to me the only one 
on which they were all right. Triumphing when they 
attack, they are without vigor in defending themselves. 
If you weigh their reasons, they have none except for the 
work of destruction; if you count their voices, each is 
reduced to his own; they only agree in order to dispute: 
listening to them was not the way to be delivered from 
my uncertainty."! And how does this same writer ac- 
count for these lamentable facts ? With this instructive 
passage we shall conclude these quotations: " I conceived," 
Says he, " that the weakness of the human understanding 

* Emile, torn. ii. p. 139. Hopkins, ib. p, 133. 
•j; Emile, tome, ii. p. 140. Hopkins, ib, 144. 



FOR HIS BELIEF. 



75 



is the first cause of this prodigious diversity of sentiments, 
and that pride is the second; * * * * we are ignorant of 
of ourselves, we know neither our nature, nor our active 
principle — impenetrable mysteries surround us on every 
side; they are above the region of our sensation — in order 
to penetrate them, we think we have intelligence, and we 
have nothing but imagination. "* 

My dear hearers, what can more strikingly illustrate the 
necessity of a divine revelation, than such acknowledg- 
ments as these from the ablest champions of skepticism ? 
What more conclusive proof, that unbelief results not from 
the want of evidence, but from the pride, and vanity, and 
wickedness of the human heart. Oh! my brethren, cling 
to Christianity as the sheet-anchor of your salvation, and 
in God's name, I beseech you, renounce it not for the wild 
vagaries of infidelity. 

There is a third class of skeptics, to which we have be- 
fore alluded, who in many respects resemble those already 
described. Like the second class of unbelievers, they 
have neither a cordial nor a speculative faith in the gospel, 
but still they profess that they would gladly believe in 
Christianity, if they could only be convinced of its truth. 
But their faith must rest on evidence. 

We inquire then, what kind of evidence would they have? 
Do they ask for mathematical evidence — the same kind of 
evidence by which we demonstrate a theorem in algebra 
or geometry ? Such evidence ought not to be required in 
questions of a moral nature. We do not ask for it in 
courts of justice, where our lives and fortunes are at stake. 
We are there content with moral evidence — the same 
kind of evidence which governs every man of common 
sense, in the ordinary concerns of life. If you will try the 
question by the only evidence which you can reasonably 
demand, we do not fear the result. We have not time to 
* Emile, tome ii. p. 141. Hopkins, ib. pp. 144, 145, 



76 



man's responsibility 



pursue this inquiry on the present occasion. We shall 
therefore merely give you an outline of the argument, by 
which we would demonstrate the divine origin of the 
Christian religion.* 

We lind an account of this religion in a certain work 
called the New Testament. We prove by appropriate 
evidence, that the books of the New Testament were 
written by their professed authors, that they have come 
down to us genuine and uncorrupted, and that they are 
entitled to credit, as authentic histories. Having proved 
the truth of the historical narrative, we show from that 
narrative that miracles were wrought in attestation of the 
divine mission of Christ. We defend these miracles from 
the objections of skepticism, and shew that, although mira- 
cles in ordinary circumstances are incredible, yet that the 
miracles of the New Testament, in the circumstances in 
which they are alleged to have taken place, were exactly 
what might be expected; and that the witnesses who tes- 
tify to their occurrence, were both competent and credible, 
because they were not deceived themselves and could not 
have deceived others. That is an outline of the argument 
from miracles. Another argument is from prophecy* 
There are many prophecies in the Bible, which were made 
before the events to which they relate, and these events 
were of such a nature, that they could not have been fore- 
seen by the sagacity of any created intellect; for example, 
the various prophecies which were made respecting our 
Savior ages before he came into the world, and those also 
which were delivered by himself respecting his own death, 
resurrection and ascension, and which had an exact fulfil 
ment. The conclusion would seem to be unavoidable, that 
a religion which is thus supported by the omniscience of 

* The argument, of which an outline is here given, may be seen in Part L • 
Lecture II, on the " Divine Origin of Christianity." 



FOR HIS BELIEF. 



77 



God, must have had God for its author. Another argu- 
ment for the truth of our religion is derived from the cir- 
cumstances of its early propagation. These circumstances 
were of such a nature, that the Christian religion could 
never have been successful, unless it had been true. And 
lastly, we establish the divine origin of Christianity from 
its own inherent excellence — its perfect adaptation to the 
true nature and condition of man. Such is a very brief 
sketch of the argument in support of our holy religion. 
But to return to the point immediately before us. You 
will recollect that we were considering the case of those 
skeptics, who profess that they would gladly believe in 
Christianity, .if they could only be convinced of its truth. 
I now put the question to this class of skeptics, and in 
view of the evidence to which we have alluded, I ask 
them in the name of reason, if evidence like this does not 
satisfy them, what evidence will ? Alas! my dear hearers, 
their objections are not so much against the evidences of 
Christianity, as against Christianity itself. I will not 
accuse them of insincerity, by saying that they wish 
Christianity to be false, but I do maintain, that they are 
blinded by their feelings. Like the skeptics before re- 
ferred to, they hate the humbling doctrines and self-deny- 
ing precepts of the Bible; and if they would lay their 
hands upon their hearts, and speak the honest truth, they 
would admit that such is the fact. It is in vain for them 
to say that they are not responsible for their faith. If 
they have voluntarily overlooked evidence, or if they have 
looked at it with distorted vision — if they have not care- 
fully searched for it as for hidden treasures — if they have 
not honestly and faithfully weighed it, when presented for 
their examination — if they have pursued the inquiry under 
the blinding influence of prejudice and passion — if they 
have been enslaved by the tyranny of any open or secret 
vice, such as sensuality or intemperance, in this case their 



is 



man's responsibility 



faith has been influenced by the perverseness of their 
will — their unbelief implies a voluntary act, and for every 
voluntary act they are directly responsible. I said that 
they hate the doctrines and precepts of the Bible. Those 
precepts require the most rigid self-denial in the heart and 
life, and this system of self-denial the skeptic is unwilling 
to embrace. Those doctrines are most humbling to the 
pride of human reason, and that reason he is unwilling to 
submit to the teachings of a supreme intelligence. He 
finds much in the Bible which is contrary to his views of 
God. Does our heavenly Father condescend to employ 
human instrumentality in the accomplishment of his pur- 
poses ? does he, in order to convince his agents that they 
are not under the influence of any self-delusion, that they 
are really his accredited servants, or if you please, in order 
to gratify human waywardness, does he condescend to the 
performance of miracles, this is represented as solemn 
trifling. Does the Lord of the universe, the second person 
in the adorable trinity, by a still greater act of condescen- 
sion, assume our nature in mysterious union with his own, 
and in that nature suffer and die for the sins of the world, 
the thing is pronounced impossible and absurd. If there 
be a doctrine in the Bible at which infidelity has pointed 
her most envenomed shafts, it is the incarnation and atone- 
ment of our divine Redeemer. I grant that this doctrine 
is above human reason — I grant that reason could never 
have invented or discovered it; but is there any thing in 
it which is contrary to reason ? Do we know sufficient 
of the nature of mind, and the qualities of spirit, to say 
that such a combination* is impossible even to Omnipo- 
tence ? If a well authenticated revelation assures us of the 
fact, is that fact incredible because w r e do not relish it ? 

* That is, the uniting but not confounding of two distinct natures, the 
divine and human, in one complex person — God manifest in the flesh,. 



FOR HIS BELIEF. 



79 



because it does not conform to our notions of things ? So 
far from this doctrine heing false or absurd, I see upon it 
the stamp of divinity. In the incarnation and atonement 
of Christ, I perceive a glorious provision, by which justice 
and mercy are reconciled. The authority of law is sus- 
tained — the moral government of the Almighty is upheld, 
while peace, pardon and eternal life, are dispensed to the 
penitent believer. This glorious and god-like redemption 
was shadowed forth in types, and ceremonies, and prophe- 
cies, through a long succession of ages. It is the last and 
the only hope of the human race — it carries with it the 
impress of its divine author, and therefore, although it an- 
nihilates the merits of my own good works — although it is 
offered simply as a free and unmerited gift, let me receive 
it with joy and gratitude. Shall we be ashamed of Jesus? 
No, my brethren. I would rather say with the apostle, 
" God forbid that I should glory, save in the cross of our 
Lord Jesus Christ:" and when "the inhabitants of the 
earth are burned, and few men left," (Is. xxiv. 6,) when 
the elements are melting with fervent heat, (2 Pet, iii. 10) 
when my body rises from the tomb, or is caught up alive 
in the clouds to meet the Lord in the air, (1 Thess. iv. 17,) 
I will cling to the cross of Christ, and shout hallelujahs, 
forever and ever. 

I envy not the skeptic, who can reject the doctrine of 
justification by faith in a crucified Savior. I pity the 
scorner, who can make it the theme of his ribaldry and 
invective. I have not time to consider one by one other 
doctrines of Scripture, such as the trinity in unity, the 
entire depravity of unrenewed man, the influences of the 
Spirit in conversion and sanctification, the resurrection of 
the body, the judgment to come, the everlasting punish- 
ment of the wicked: but I cannot be mistaken in the fact, 
that the infidelity of speculative philosophers results, not 
from the want of external evidence, but from a cordial 



80 



man's responsibility 



dislike to some of the doctrines and precepts of the Bible. 
I want no better proof of human depravity, than to see a 
well authenticated revelation brought to a man's door — a 
revelation containing every provision for his happiness, 
both here and hereafter — a revelation supported by mira- 
cles and prophecy, and other overwhelming evidence, 
and then to see him reject it, because it is not suited to 
his taste. 

How deceitful is the heart of man ! If the gospel con- 
ferred earthly riches- — if human honors, and worldly ap- 
plause followed in its train, skepticism would vanish as a 
dream. But when it tells the children of men that they 
must deny themselves, and take up their cross, and follow 
their Lord — when it tells them of a heaven to be gained, 
not by the merit of their own good works, but through 
faith in the merits of a divine Redeemer, and denounces 
eternal punishment against those who refuse to believe — ■ 
alas! this is not agreeable to their inclinations, and conse- 
quently they reject it! Idolaters at the shrine of human 
pride, and human vanity, and human fame, "they receive 
honor one of another," but "seek not the honor that 
cometh from God only." 

My dear brethren, I commend this religion to your cor- 
dial acceptance. If you have launched on a sea of skepti- 
cism, I implore you to examine the causes, which have led 
you to a voyage so perilous. I entreat you to consider, if 
possibly the cause may not be some other than the want of 
evidence for the truth of Christianity. I conjure you to 
lay aside every bad habit — to break loose from every per- 
verting influence — and to come to the examination of the 
Bible with the docility of little children, to come desirous 
of being taught what God has revealed. But whatever 
you do — by all that is sacred, by all that is interesting to 
you as responsible beings, as heirs of eternal happiness or 
eternal misery, I pray you in Christ's stead, do not 



FOR HIS BELIEF. 



Si 



Impugn the authority of God's word, and cast away your 
immortal souls, because that word is not suited to your 
taste. 

I fear that to some of you I have spoken in vain. I 
know full well the difficulty in overcoming deep-rooted 
prejudices — I know the blinding influence of human 
pride — I know the ease with which men become the vic- 
tims of self-delusion — but as I stand before my God — as I 
expect to meet you at his bar — as I am there to give an 
account of my ministry, I can say that I have told you, 
what I honestly believe to be the truth. These are views 
not hastily assumed. They are the result of long and care- 
ful reflection. They are not only the feelings of my heart, 
but the deliberate convictions of my understanding. With 
some of you it may be otherwise. I may therefore fail to 
convince — or if I convince I may fail to persuade, — but if 
these were my last words — if this were my dying hour, 
" with a voice as earnest as ever fell from human lips," I 
would entreat, I would conjure you, instead of yielding to 
the shallow sophistry of infidelity, to believe the divine 
testimony respecting Jesus Christ — instead of trusting to 
the feeble lamp of human reason, to look to the bright Sun 
of Righteousness, the light of the Gentiles and the glory 
of Israel — instead of worshipping at the shrine of your 
own proud heart, to worship at the shrine of Jehovah—^ 
instead of cherishing a supreme love of human applause 
and worldly honor, to seek " the honor that cometh from 
God only." 



S 



PART II. 



SECOND ADVENT OF MESSIAH. 



LECTURE L 



PERSONAL AND PREMILLENNIAL ADVENT 
OF MESSIAH. 



" Yk m en of Galilee, wht stanb te gazing tjp into heaven 1 This 
same Jesus, which is taken up from you into heaven, shall so come 
in like manneb as ye have seen him go into heaven." — Acts i. 11. 



Introduction — point to be proved. — Objection to the study of unfulfilled pro- 
phecy. — Whitby's new hypothesis — how and when will the Lord return? 
I. How will he return — not spiritually — not providentially — but personally. 
The two manifestations. — The second advent not at the destruction of Jeru- 
salem by Titus and the Romans — not at the death of each individual, but 
a personal coming in power and glory. — Daniel — Job. — II. When will 
he return] — The precise time we do not know — but the event premillenial. 
The primitive church. — Divines of the Church of England. — Argument for 
the premillenial advent from its connection with the restoration of the Jews. 
Answer to the obj. from Luke xxi. 32. — Ans. to obj. from Matt. xvi. 28. — 
Ans. to obj. from Matt. x. 23. — Testimony of Peter in Acts iii. 19-21 — of 
Paul in Rom. xi. 25-27 : Ez. xxi. 25-27. — Argument from the destruction 
of Antichrist, Thess. ii. 8. — An evasion noticed. — Paul, Daniel, and St. 
John — parable of the tares — our Lord's prophecy. — Argument from the 
admonitions to wait and watch for the coming of the Son of Man. — Note. 
A remarkable sign — Character of the last days — Opinion of some that the 
millennium is past. — Conclusion — extract from Henry Melvill. 

At this interesting season,* in her various services, the 
church calls our attention to the second advent of the 
Messiah. In a state of humiliation he once visited this 
world as a suffering Savior. But the Bible informs us that 
the time is at hand, when he will return in power and 
glory, to be its triumphant king and judge. "Behold the 
day^come, saith the Lord, that I will raise unto David a 
* The season of Advent, 

8* 



86 



ADVENT OF MESSIAH. 



righteous branch, and a king shall reign and prosper, and 
shall execute judgment and justice in the earth. In his 
days Judah shall be saved, and Israel shall dwell safely: 
and this is his name whereby he shall be called, The Lord 
our Righteousness, (Jer. xxiii. 5, 6.) It is my design, 
on the present occasion, to lay before you some evidence 
from the Holy Scriptures in proof of the fact, that there 
will be a personal and premillennial return of our Lord 
Jesus Christ. 

In entering upon this discussion, a formidable difficulty 
meets us at the very outset. We are told by many that 
unfulfilled prophecy is one of those deep things of God, 
one of those hidden mysteries which it is presumptuous to 
examine. We appeal therefore to the law and the testi- 
mony. We take our stand on the solid ground of Scrip- 
ture, and we ask what is written in the word of the Lord ? 
The book of Revelation, confessedly one of the most ob- 
scure parts of the Bible, opens with an admonition to 
study well its contents. " Blessed is he that readeth, and 
they that hear the words of this prophecy, and keep those 
things which are written therein." (Rev. i. 3.) In the 
13th chapter we read, "Here is wisdom. Let him that 
hath understanding count the number of the beast." Rev. 
xiii. 18. And in the last chapter, "These sayings are 
faithful and true" — " blessed is he that keepeth the sayings 
of the prophecy of this book." Rev. xxii. 6, 7. And 
again: " Seal not the sayings of the prophecy of this book." 
Rev. xxii. 10. Thus what Daniel was directed to "seal" 
up till "the time of the end," St. John, as we have seen, 
was expressly directed not to seal, agreeably to what Dan- 
iel himself had foretold, when speaking of the events of 
the latter days he said, " the wise shall understand," Dan. 
xii. 10, — "many shall run to and fro, and knowledge shall 
be increased." Dan. xii. 4. This prediction has been 
most strikingly fulfilled in our own day, in the wonderful 



ADVENT OF MESSIAH. 



87 



light which has been shed upon prophecy within the last i 
twenty, and especially within the last ten years. What 
says Peter on this subject: " We have also a more sure 
word of prophecy; whereunto ye do well that ye take 
heed, as unto a light that shineth in a dark place, unfil the 
day dawn, and the day-star arise in your hearts." 2 Peter 
i. 19. Some of our modern divines, however, who have 
left the good old paths of the primitive church, recom- 
mend a very different course. They adopt a theory, which 
is comparatively quite novel in its origin, and which the 
celebrated Dr. Whitby,* one of its most strenuous advo- 
cates, spoke of near the beginning of the 18th century, as 
a new hypothesis. The theory to which we refer is that 
of a spiritual millennium in the personal absence of the 
Bridegroom, even our Lord Jesus Christ — a doctrine, as 
we shall presently show you, totally unknown to the Scrip- 
tures. Having adopted this theory, which Dr. Whitby 
himself acknowledges to be a new hypothesis, these mod- 
ern speculators inform us, that we are to let the prophecies 
alone, until they are fulfilled. But no, says Peter, you are 
to take the comfort and consolation of them in the mean 
time; they are intended as a warning and a promise, and it 
is by the promises that ye become partakers of the divine 
nature, and therefore "ye do well" to "take heed" unto 
this " sure word of prophecy," " as unto a light that shin- 
eth in a dark place until the day dawn, and the day-star 
arise in your hearts," 2 Peter i. 4, 19. What says Paul: 
M All Scripture is given by inspiration of God, and is profit-- 
able for doctrine, for reproof, for correction, for instruction 
in righteousness: that the man of God may be perfect, 
thoroughly furnished unto all good works," 2 Tim. iii. 16, 
17. And is not unfulfilled' prophecy a part of Scripture— 
a portion of those things which God hath revealed — and 



* J) K Whitby died A. D. T,2;3. (Blake's Biographical Dictionary.) 



88 



ADVENT OF MESSIAH. 



are we not bound to study it ? Is not the injunction, 
"search the Scriptures," applicable to this as well as to other 
parts of the word of God ? Did not Daniel during the Baby- 
lonish captivity study with prayer and fasting the prophe- 
cies of Jeremiah, and thus learn the fact, that the deliver- 
ance of his nation was near ? Suppose that before he 
attempted to learn its meaning, Noah had waited till the pro- 
phecy respecting the deluge had been fulfilled, and where 
would he have been ? The flood of waters would have over- 
whelmed him. Suppose that Lot had done the same with 
respect to Sodom. He would have found himself wrapt 
in a sheet of living fire. Suppose that the early Christians 
had done the same with respect to Jerusalem, They would 
have perished in the calamities of the seige. As it was, 
they fled to Pella, and were safe. They obeyed the in- 
junction of St. Peter, ye have " a more sure word of pro- 
phecy," unto which " ye do well to take heed." Where- 
fore, my brethren, " gird up the loins of your mind, be 
sober and hope to the end, for the grace that is to be 
brought mito you at the revelation of Jesus Christ;" 
(1 Pet. i. 13,) for while fulfilled prophecy is of great use 
in convincing the skeptic, unfulfilled prophecy is still more 
important in comforting and consoling the believer. This is 
the age of humiliation and depression to the church, and 
of triumph and prosperity to the wicked. But the day is 
at hand, when agreeably to the promises of God, as we 
have suffered so shall we reign with Christ Jesus. It is 
now many years since the time of his departure, but the 
passage selected for our text contains a sure promise of his 
return. " Ye men of Galilee, why stand ye gazing up into 
heaven ? this same Jesus, which is taken up from you into 
heaven, shall so come in like manner as ye have seen him 
go into heaven." (Acts i. 11.) 

The text naturally suggests two important inquiries,. 
how and when will he return ? 



Advent of messIah. 



89 



I. In the first place, how will he return ? 

Not spiritually: for in this sense he has always been 
present, fulfilling the promise, "Lo! I am with you alway, 
even unto the end of the world," Matt, xxviii. 20. 

Not providentially: for in this sense he has never been 
absent. Administering in his divine nature a providential 
government over the world, he has always been present in 
this respect. 

In what sense then can it be said that he shall return. 
Let us recur to the words of the text, and the circumstances 
under which they were uttered, and we can easily obtain 
an answer to the question. Our Savior and his disciples ? 
you will recollect, were assembled on the Mount of Olives. 
After his resurrection from the dead they had enjoyed his 
personal instructions for forty days. During this period, 
as the evangelist informs us, he had spoken to them of 
"the things pertaining to the kingdom of God."* — "When 
they therefore were come together, they asked of him, 
saying, Lord wilt thou at this time restore again the 
kingdom to Israel ? Respecting the fact of such a resto- 
ration, they had not the shadow of a doubt. . Though 
Jerusalem had lost her place among the nations, they knew 
full well that prophecy had for ages foretold the glories of 
Messiah's reign. And they asked him if this was the 
time when as a king and a judge he should sit on the 
throne of David. " Lord, wilt thou at this time restore 
again the kingdom to Israel ?" The answer of our Savior 
is well worthy of deep consideration. He does not so much 
as hint, that their views respecting the triumphs of his 
personal reign were incorrect, but merely tells them, that 
it was not for them to know the time.t This they were 
to leave, with filial confidence, in the hands of their heav- 
enly Father. J Eighteen centuries of humiliation and 

s See Part II, Lecture V. f See this point discussed in Part II. Lecture V, 
£ See also Bickersteth's " Time to favor Zion" p. 7, Philadelphia ed. 184Ct 



90 



ADVENT OF MESSIAH, 



depression were to roll over the church, and therefore in 
great mercy and compassion the Savior replied — " It is 
not for you to know the times or the seasons, which the 
Father hath put in his own power. But ye shall receive 
power, after that the Holy Ghost is come upon you : and 
ye shall be witnesses unto me, both in Jerusalem, and in all 
Judea, and in Samaria, and unto the uttermost part of the 
earth. And when he had spoken these things, while they 
beheld, he was taken up; and a cloud received him out of 
their sight." They had perhaps hoped that this was the 
time when Messiah was to commence his glorious reign, 
as King of the Jews. If so, what a disappointment it 
must have been when he suddenly vanished from their 
view\ They thought perhaps, that they should never see 
him again. How cheering therefore the declaration of the 
angels who informed them of his return. "'And while 
they looked steadfastly toward heaven as he went up, 
behold two men stood by them in white apparel, which 
also said, Ye men of Galilee, why stand ye gazing up into 
heaven? this same Jesus, which is taken up from you into 
heaven, shali so come in Ll£e manner as ye have seen 
him go into heaven." (Acts i. 3, 6, 7,8, 9, 10, 11.) Now 
how did they see him go into heaven? In the visible glo- 
ries of his humanity. So, then, shall he return. He 
ascended in a cloud; and such, as we read in the book of 
Revelation, is his first appearance, when he cometh again. 
"And I looked, and behold a white cloud, and upon the 
cloud one sat like unto the Son of man, having on his 
head a golden crown, and in his hand a sharp sickle." 
(Rev. xiv. 14.) He ascended from the Mount of Olives; 
and thither shall he return, for as we read in Zechariah, 
"His feet shall stand in that day upon the Mount of 
Olives." No language can be more explicit, in stating 
the fact of a personal coming of the divine Messiah. 
It would seem, from a comparison of several passages, as 



ADVENT OF MESSIAH. 



91 



if there were two aspects or manifestations in the second 
advent of Christ.* At first, (as we learn from the passage 
cited from Rev. 14th chapter and 14th verse,) he appears 
alone, unattended, and seated upon a white cloud. This is 
perhaps the time when he appears to his expecting disci- 
ples, — as we read in Heb. ix. 2S, — " and unto them that 
look for him shall he appear the second time, without sin 
unto salvation." It is probably at this manifestation, that 
the dead in Christ are raised from their graves, and the 
living saints who love his appearing are caught up to meet 
him in the air. 

There is no evidence that when he ascended, he was 
Seen by any but the saints and angels.t And in like 
manner it seems probable, that during this first aspect of 
his second advent, he is seen by them only, and not by the 
impenitent of the earth. For at this period he is a 1 - 
on a white cloud, but when seen by the wicked at the 
second aspect of his coming, he is attended by myriads of 

* See this topic ably discussed in some numbers of the "American Mitten* 
arian," for 1842: — a semi-monthly paper published in the city of New York, 
on the literal interpretation of prophecy. 

The term " millenarian" has no reference (as, from the similarity of sound 1 , 
might at first be supposed,) to the "Millerites," or followers of Mr. William 
Miller. It is a term which has long been in use, as one may see in Gibbon's 
Decline and Fall of the Roman Empire, to designate those who believe in the 
doctrine of the primitive Church, that the Lord Jesus Christ, the promised 
King of Israel, and his risen, changed, and glorified saints luill reign per 
sonally on the earth during "the thousand years" spoken of in Ren. xx. 4-6, 
It is derived from the Latin word " mille " which signifies a thousand, or 
rather from " milfenarius" which is itself a derivative of 61 mille" and occurs 
in the writings of St. Augustin; (See Leverett's Latin Lexicon.) The word 
" Millenarian" is synonymous in Ecclesiastical history with the word " ChiU 
iasf" which, in Brande's valuable Encyclopaedia, is thus defined; — " Chil- 
iasts. — In Eccl. Hist, believers in the second advent of Christ to reign a 
thousand years on earth." — Harper's ed. New York, 1843; p. 224. 

■J" We are here speaking of created intelligences. We do not mean either 
to affirm or deny any thing with regard to his being seen at this time by evil 
Spirits— -Satan, the " Prince of the power of the air,'* and his rebellious allies. 



92 



ADVENT OF MESSIAH. 



his saints. We read in the prophecy of Enoch, as quoted 
by St. Jude, " Behold, the Lord cometh with ten thousand 
(myriads, Gr.) of his saints, to execute judgment/' etc. 
Jude 14, 15. In Zech. xiv. 5, " the Lord my God shall 
come, and all the saints ivith thee." In Paul to the 
Thessalonians we read of" the coming of our Lord Jesus 
Christ ivith all his saints" (1 Thess. iii. 13,) and that 
he "shall be revealed from heaven with his mighty angelsj, 
in flaming fire taking vengeance on them that know not 
God, and that obey not the gospel of our Lord Jesus 
Christ, who shall be punished with everlasting destruction 
from the presence of the Lord, and from the glory of his 
power; when he shall come to be glorified in his saints, 
and to be admired in all them that believe," 2 Thes. i. 7-10. 
To the same effect in the Revelation of St. John, i. 7: 
"Behold, he cometh with clouds, and every eye shall see 
him, and they also which pierced him, (i. e. the Jewish 
nation): and all kindreds of the earth shall wail because of 
him." And to this agree the words of our Savior, when 
he wept over Jerusalem, " Behold, your house is left unto 
you desolate." "They were still to have a house, but 
that house would be desolate; Judea would be theirs, but 
themselves exiles from its provinces," (Melvill.) "Fori 
say unto you, that ye shall not see me henceforth, till ye 
shall say, Blessed is he that cometh in the name of the 
Lord," (Matt, xxiii. 38, 39.) Was this advent at the 
destruction of Jerusalem ? By no means. For then the 
Jewish nation, instead of looking with penitential sorrow 
on him whom they had pierced, and acknowledging him 
as the Messiah, the coming one in the name of the Lord, 
were more obdurate than ever, and all the kindreds of the 
earth, instead of wailing because of him, were making 
merry in their hearts, and rejoicing in their iniquities.* 

» See McNeile's Lectures on the Jews, and his Sermons on the Second Advent. 



ADVENT OP MESSIAH. 



95 



They have been doing so from that day to the present. Or 
is this advent at death, which some persons speak of as the 
coming of the Son of Man ? We have only to ask, in 
reply, does he then, i. e. at the death of each individual, 
come in the clouds with power and great glory, and send 
out his angels to gather in his elect from the four corners 
of the earth ? By no means. These passages, when 
fairly interpreted, refer only to his coming in the last great 
day, when as Daniel says, he shall judge and reign over 
the whole earth, for to him and to his saints shall be given 
the kingdom and dominion, and the greatness of the king- 
dom under the whole heaven." (Dan. vii. 14, 27.) To 
this period we refer the 149th Psalm, in which the saints, 
i. e. the risen, changed and glorified saints, are represented 
as employed to execute vengeance on the wicked. " Let 
the high praises of God be in their mouth, and a two- 
-edged sword in their hand, to execute vengeance upon the 
heathen, and punishments upon the people; to bind their 
kings with chains, and their nobles with fetters of iron; to 
execute upon them the judgment written: this honor 
have all his saints. Praise ye the Lord." (Ps. cxlix. 
6 — 9: Rev. xix. 11 — 16.) St. Paul says, it is a righteous 
thing for God to recompense rest to the troubled saints, and 
.tribulation to their wicked persecutors. (2 Thess. i. 6, 7.) 
And when it becomes a righteous thing for God to do 
this, it will be righteous for the saints to rejoice that he 
does it. So perfectly will their hearts be in unison with 
his, that as they have sympathized with Messiah in his 
sufferings, so shall they share with him in his triumphs. 
In the language of the Psalmist, as recorded in Ps. Iviii. 10, 
a the righteous shall rejoice when he seeth the ven- 
geance: he shall wash his feet in the blood of the wicked." 
And if you ask where is the scene of these judgments, the 
jiext verse informs us: it is mot in some unknown, untried 
quarter of the creation, but the very globe on which w$ 
9 



ADVENT OF MESSIAH. 



live: " So that a man shall say, Verily there is a reward 
for the righteous: verily he is a God that judgeth in the 
earth" Ps. lviii. 11.* From these passages it would ap- 
pear, that there are two aspects or manifestations in the 
second advent of Christ. At first he appears to his ex- 
pecting disciples — those who love and look for his appear- 
ing — and then after the dead in Christ are raised and the 
living saints changed,t he comes with all his holy ones, and 
every eye shall see him. (Rev. i. 7: Zech. xii. 10 — 14.) 

But without enlarging further on this part of the subject, 
we have said enough we think to establish the position, 
that at some future period, Christ will return in per- 
son to this earth, in the visible glories of his human- 
ity. Then will be fulfilled the promise to Daniel: "Go 
thou thy way till the end be: for thou shalt rest, and stand 
in thy lot at the end of the days" Dan. xii. 13. Then 
will be realized the expectation of Job: "I know that my 
Redeemer liveth, and that he shall stand in the lat- 
ter day upon the earth: and though after my skin 
worms destroy this body, yet in my flesh shall I see God: 
whom I shall see for myself, and mine eyes shall behold, 
and not another. (Job xix. 25 — 27.) 

There are many, however, who believe in a second per- 
sonal advent of the Messiah, but who think it will not take 
place till after the millennium, that is, till after the expira- 
tion of a thousand years of purity and peace.;}: 

II. We proceed therefore to inquire not only how, but 
when will the Messiah return ? 

* See Part H. Lectures IV. and VII. and McNeile on the Second Advent, 
Sermon V. 

■j- See Part IT. Lecture III. on the First Resurrection. 

4 For an overwhelming refutation of the commonly received views of a 
mere spiritual millennium, see Anderson, Begg, Biekersteth, Brooks, Cox, Cun- 
inghame, Duffield, Henshaw, McNeile, and other writers, both in this country 
and in Great Britain. 



ADVENT OF MESSIAH, 



93 



As to the precise time of this event, we know " neither 
the day nor the hour:" but we shall endeavor to show that 
it is pre-millennial — in other words, that it takes place 
near the beginning of the millennium, and not at its close. 

This view of the subject, as we shall prove in a future 
lecture,* was maintained in the first and purest ages of 
Christianity by the primitive Fathers. In the Church of 
England, at the present day, it is powerfully advocated by 
some of her most learned and evangelical divines — men 
whose names are familiar to you all — such as Melvill ? 
McNeile, Noel, Bickersteth and others of the same stamp. 
I state this fact not in the way of argument, but merely to 
show, that we are not advocating any novel and strange 
doctrine, but simply returning to the good old paths which 
were trod by saints and martyrs during the first three cen- 
turies. Our opponents, as we have already hinted, gener- 
ally admit that at some period or other, there will be a 
second personal advent of the Messiah; but they maintain 
that it will be subsequent and not previous to that period 
of the church's prosperity, commonly called the millen- 
nium. We turn therefore to those passages which speak 
of the second advent, and show from the context, that it is 
not only personal, but pre-millennial. 

But to proceed with the argument. Whatever be meant 
by the conversion of the Jews, and their restoration to the 
land of their fathers — whether it be as some contend, a 
mere conversion to Christianity, or whether it be also, as I 
shall hereafter attempt to show, a literal return to the land 
of Palestine,! it is universally acknowledged, that this 
event is pre-millennial. 

But immediately connected with the restoration of the 
Jewish nation, and their re-establishment in the land of 
Palestine, is the second coming of our Lord. The two 



Part II. Lecture VII. 



f See Part II. Lecture II. 



m 



A DTE NT OF MESSIAH. 



events are cotemporaneous or nearly so.* If therefore 
the one is pre-millennial so also must be the other. But 
let us recur to some of these predictions. 

Our Savior, in a passage already cited, when he wept 
over Jerusalem, gave vent to his feelings in this pathetic 
exclamation: "'Behold your house is left unto you desolate. 
For I say unto you. ye shall not see me henceforth, till ye 
(that is, you as a nation) shall say, Blessed is he that com- 
eth (or blessed is the Coming One; in the name of the 
Lord. The second advent of Messiah, therefore, will be 
about the same time with the conversion of the Jews, and 
consequently must be pre-millennial. 

We learn from a comparison of the 21st chapter of St. 
Luke with the 24th of St. Matthew, that the Jews were 
to be led away captive into all nations, and that Jerusalem 
was to be trodden under foot by the Gentiles, till the times 
of the Gentiles were fulfilled — that is, the times of Gen- 
tile domination and oppression — at the close of which the 
kingdom of Messiah is to be set up on the wreck of these 
human sovereignties, i. e. the Gentile kingdoms men- 
tioned in the 2d and 7th chapters of Daniel.) At the end 
of their dispersion, as we learn from St. Matthew and also 
from Daniel and Jeremiah, there is to be a season of unpar- 
alleled tribulation, and immediately after this tribu- 
lation. Matthew tells us that the Son of man is to appear 
in the clouds of heaven with power and great glory. (See 

* The time of unparalleled trouble (Jer. xxx. 7, and Dan.xii. 1,) is cotem- 
poraneous with the first resurrection, (Dan. xii. 1, 2) and consequently cotem- 
poraneous a'so with the coming of Christ. (1 1 hess. iv. 14-17: 1 Thess. iii. 
13: Zech. xiv. 5.) Again: this time of unparalleled trouble to the Jewish 
people is after the return at least of a part of the nation to their own land, and 
previous to the millennium, for it is at the destruction of their great enemy 
(Dan. xi. 45: Zech. xiv. 1, 2, 3.) The coming, therefore, of the Lord Jesus 
Chr.&t at this crisis for the deliverance of the Jews (Zech. xiv. 5, and 1 Thes. 
iii. 13) is also pre-millennial 



ADVENT OF MESSIAH. 97 

Luke xxi. 24: Matt. xxiv. 29: Matt. xxiv. 21: Dan. xii. 
1: Jer. xxx. 7, 8. And here let me remark, how idle it is, 
to refer this coming of our Lord Jesus Christ to the 
destruction of Jerusalem by the Roman army under Titus, 
for at'the siege of Jerusalem by Titus, it was not on the 
Romans, but on the Jews that destruction was poured out 
almost to extermination, whereas at the siege mentioned 
in Zechariah, as cotemporaneous with the coming of the 
Lord and all his saints, it is not on the Jews, but on their 
enemies chiefly that the vengeance is inflicted, and after 
that the Jewish nation are to dwell safely in the city. 
" In that day shall the Lord defend the inhabitants ot 
Jerusalem; and he that is feeble among them at that day 
shall be as David; and the house of David shall be as God, 
as the angel of the Lord before them.' 5 (Zech. xii. 8.) 
"For I will gather all nations against Jerusalem to battle; 
and the city shall be taken, and the houses rifled, and the 
women ravished; and half of the people shall go forth into 
captivity; and the residue of the people shall not he cut 
off from the city. Then shall the Lord go forth, and fight 
against those nations, as when he fought in the day of 
battle. And his feet shall stand in that day upon the 
Mount of Olives" — " and the Lord my God shall come 
and all the saints with thee." (Zech. xiv. 1—5.) "And it 
shall come to pass in that day, that I will seek to destroy 
all the nations that come against Jerusalem." (Zech. xii. 9.) 
"And men shall dwell in it, and there shall be no more 
utter destruction; but Jerusalem shall he safely inhah' 
ited" (Zech. xiv. 11.) "And the Lord shall be king 
over all the earth: in that day shall there be ONE 
Lord, and his name one." (Zech, xiv. 9.) Again; pre- 
vious to the coming of the Son of man, the Jews were to 
fall by the edge of the sword, and to be led captive among 
all nations, and this dispersion was to continue till the 

times of the Gentiles were fulfilled, — times which are not 
9* 



ADVENT OF MESSIAH. 



quite fulfilled even now, — and then the Son of man was to 
appear. But if he is to appear immediately after, or as 
some understand it, in the latter part, the last climax of 
the tribulation already referred to, then his coming is evi- 
dently pre-millennial. 

But we must here notice an objection which to some 
minds presents a serious difficulty. Our Savior in speak- 
ing of these subjects observed — "Verily I say unto you? 
this generation shall not pass away, till all be fulfilled." 
(Luke xxi. 32.) By the expression u this generation" 
some understand the men who were then living, and when 
our Savior said, this generation shall not pass away till all 
be fulfilled, they think he meant that all the events pre- 
dicted in that connexion should come to pass during the 
life-time of the men who were then upon the earth. But 
this interpretation is evidently incorrect, for some of these 
events have not even yet, come to pass. Jerusalem is 
still trodden under foot by the Gentiles, and of course 
these times of the Gentiles are not }^et fulfilled. The 
whole difficulty arises from a misunderstanding of the 
Greek word genea, here translated a generation." The 
same word occurs in the Epistle to the Phillippians, the 
second chapter and the fifteenth verse. Our translators 
have there rendered it by the word "nation" — "a crooked 
and perverse nation," &c. It properly signifies, a race of 
men, and the true meaning of the passage is perhaps some- 
thing like this, — that the Jews were to continue as a nation; 
that is, a distinct race of men during the fulfilment of 
these events. Verily I say unto you, this race or nation 
of the Jews shall not pass away, — they shall still continue 
in existence, till all be fulfilled. There is a peculiar pro- 
priety in the selection of the language employed. The 
ordinary word in Greek for nation is not genea, but eth- 
nos. Now although in a certain sense the Jews were not 
to exist as an ethnos, a nation, that is a body politic — for 



ADVENT OP MESSIAH. 



99 



they were to be scattered among all the nations — yet they 
were to exist as a genea, a distinct and isolated set of men; 
and such has been the fact for ages. For although there is 
scarcely a foot of ground on the habitable globe, which 
has not been trodden by the Jews, with some few excep- 
tions they have not intermingled with the surrounding 
people, but have everywhere preserved their own individ- 
uality.* 

I must here notice also another passage which has occa- 
sioned some difficulty. It is to be found in the 16th chap- 
ter of Matthew, at the 2Sth verse. "Verily I say unto 
you, there be some standing here, which shall not taste of 
death, till they see the Son of man coming in his king- 
dom." This passage has been referred by some to the 
destruction of Jerusalem by Titus and the Romans. But 
the context clearly shews, that such an interpretation is 
inadmissible. The verse immediately preceding reads 
thus: — "For the Son of man shall come in the glory of 
his Father with his angels; and then he shall reward every 
man according to his works. Verily I say unto you, 
there be some standing here, which shall not taste of death, 
till they see the Son of man coming in his kingdom." Is 
there anything in the context to designate this as taking 
place at the destruction of Jerusalem by the Roman army ? 
Did the Son of man then come in the glory of his Father 
and of his holy angels, to give to every man according to 
his works ? Was the kingdom of Christ then established ? 
Or was a representation of it then exhibited to the eyes of 
any of the beholders? Assuredly not. The clue io the 
correct interpretation is to be found at the commencement 

* See a further explanation of this word" "generation!'' in Bickersteth ? s 
Practical Guide, chap. vii. p. 80. Some think it means that there will be an 
infidel and ungodly race of men on the earth, till all these things be done. 
Others think it means that that generation which should see the signs men- 
tioned by our Lord should also see his coming* 



100 



ADVENT OF MESSIAH. 



of the next chapter. And let me here say, that the pres- 
ent division of the Bible into chapters and verses, though 
convenient for the sake of reference, is of no inspired 
authority. It is of quite modern origin, and in some 
places is so injudiciously made, as to obscure the sense. 
Such is the case in the passage before us. The last verse 
of the 16th chapter must be read in connection with the 
first verse of the 17th, — "Verily I say unto you, there be 
some standing here, which shall not taste of death, till 
they see the Son of man coming in his kingdom;" and 
then immediately follows a representation of this visible 
kingdom to certain of the disciples:^ — "And after six days 
Jesus taketh Peter, James, and John his brother, and 
bringeth them up into a high mountain apart, and was 
transfigured before them:, and his face did shine as the 
sun, and his raiment was white as the light. And behold, 
there appeared unto them Moses and Elias talking with 
him. Then answered Peter, and said unto Jesus, Lord it 
is good for us to be here: if thou wilt, let us make here 
three tabernacles; one for thee, and one for Moses, and 
one for Eiias. While he yet spake, behold a bright cloud 
overshadowed them:, and behold a voice out of the cloud, 
which said, This is my beloved Son, in whom I am well 
pleased; hear ye him." Nowhere is a complete minia- 
ture representation of the kingdom of Jesus Christ. There 
is our Lord and Savior, in the splendors of his humanity, 
who is to be the king over all the earth. There are Moses 
and Elias, the one representing the saints who have been 
sleeping in Jesus, and the other representing those who are 
caught up to meet him in the air; — both of which classes,, 
when clothed with their glorified bodies, are to reign with 
Christ Jesus. There are also Peter, James, and John, rep- 
resenting those who in the flesh will be living on the earth 
during the millennium; in other words, those over whom 
Christ and his glorified saints are to reign. To this event^ 



ADVENT OP MESSIAH. 101 

viz: the transfiguration of our Lord, Peter refers in the 
first chapter of his second epistle (v. 16,) when he says, 
"We have not followed cunningly devised fables, when we 
made known unto you the power and coming of our Lord 
Jesus Christ, but were eye-witnesses of his majesty/' &c. 
Thus agreeably to the promise contained in the last verse 
of the 16th chapter of Matthew, there were some who in 
that day did not taste of death, till they saw the Son of 
man coming in his kingdom, — in other words till they saw 
a complete representation of the glorious reign of our 
Lord Jesus Christ, — the king, the princes, and the subjects. 
(See 2 Pet. i. 16-18.) 

There is a third passage, which in this connection, it 
may be well to examine for a moment. You will find it 
in the 23d verse of the 10th chapter of Matthew. " But 
when they persecute you in this city, flee ye into another; 
for verily I say unto you, Ye shall not have gone over the 
cities of Israel till the Son of man be come." The Greek 
word ielesete, here translated "gone over" as you will 
perceive from the margin of your Bibles, literally signifies 
to end or finish, and the true meaning of the verse 
appears to be this, — Ye shall not have finished the cities of 
Israel, that is, ye shall not have completed and perfected 
their reformation, till the Son of man be come.* In other 
words, the second advent of the Messiah would find this 
work still unfinished, — a fact fully declared in other pas- 
sages of Scripture. 

But to return from these digressions to the line of our 
argument. 

St. Peter, in his sermon as recorded in the third chapter 
of the Acts of the Apostles, (See Acts iii. 16-21,) 
speaks thus: — "And he shall send Jesus Christ which 

* See Sirr on the First Resurrection, pp. 61, 62;— and Bickersteth's Prac- 
tical guide to the prophecies, p. 50, Note. Philadelphia ed. 1841. 



102 



ADVENT OP MESSIAH. 



before was preached unto you. Whom the heaven must 
receive until the times of restitution of all things, which 
God hath spoken by the mouth of all his holy prophets 
since the world began." Now here are several facts: one 
is that Christ had ascended into heaven, — another is that 
he was to remain there until the times of restitution of 
all things,— that is, the glorious times spoken of by the 
prophets, when fierce judgments were to be poured out 
upon the wicked, and their proud prosperity to cease, and 
deliverance and triumph awarded to the people of God, 
the knowledge of the Lord rilling the earth, as the waters 
cover the seas. St. Peter says, that Christ was to remain 
in the heavens up to this period, called the times of resti- 
tution, and then he was to return. Surely this is some- 
thing more than a mere out-pouring of the Holy Spirit, 
as many contend. 

To the same effect St. Paul says in the eleventh chapter 
of the Epistle to the Romans, (Rom. xi. 25 — 27): " For I 
would not, brethren, that ye should be ignorant of this 
mystery, lest ye should be wise in your own conceits j that 
blindness is in part happened to Israel until the fulness of 
the Gentiles be come in, {i. e. the fulness of the times of 
Gentile domination.) And so all Israel shall be saved: as 
it is written, There shall come out of Zion the Deliverer, 
and shall turn away ungodliness from Jacob." Here again 
the restoration and conversion of the Jewish nation are 
connected with the time of Messiah's appearance. 

Thus also we read in the twenty-first chapter of Ezekiel, 
(Ezek. xxi. 25 — 27): " And thou profane wicked prince 
of Israel, whose day is come, when iniquity shall have an 
end, thus saith the Lord God, Remove the diadem and take 
off the crown; this shall not be the same: exalt him that is 
low, and abase him that is high. I will overturn, overturn, 
overturn it: and it shall be no more, until he come (i. e. 



ADVENT OF MESSIAH. 



103 



until the coming of Christ,) whose right it is; and I will 
give it him." 

Here again are connected together the deliverance of 
the Jews from their Gentile oppressors, and the coming of 
the Messiah to whom, instead of to these usurpers, the 
kingdom as a matter of right belongs. 

We might here rest the evidence for the personal and 
pre-millennial coming of our Lord; but of such over- 
whelming importance is the fact, that we must ask the 
favor of your attention for a few moments longer. 

We have argued this fact from the predictions which are 
made in connection with the restoration of the Jews; it is 
evident also from what is said respecting the destruction 
of Antichrist. 

We learn from the prophecies of Daniel and St. John, 
that the destruction of Antichrist will be previous and pre- . 
paratory to the age of millennial blessedness. But this 
destruction St. Paul informs us will be effected by the 
glorious appearance — the personal presence and coming of 
our Lord Jesus Christ. « Then shall that wicked be re- 
vealed, says the Apostle, in his second Epistle to the Thes- 
salonians, whom the Lord shall consume with the spirit of 
his mouth, and shall destroy with the brightness of his 
coming," (2 Thess. ii. S.) The word epiphaneia here 
translated brightness, is particularly applied by the Greek 
writers to the appearance of some deity* It is else- 
where translated appearing, as in 2 Tim. iv. 1 : " I charge 
thee before God and the Lord Jesus Christ, who shall judge 
the quick and the dead at his appearing and his king- 
dom." In the passage before us, it evident^ refers to the 
appearance of Christ in person, when he returns in his 
glory. Now as the destruction of the "man of sin" is 
pre-millennial, and is effected by the personal coming 

*Parkhurst ? 



104 



ADVENT OF MESSIAH. 



of our Lord Jesus Christ, it follows that this coming of 
Christ is also pre-millennial. The two events are ex- 
temporaneous; if therefore the one is pre-millenial, so 
also must he the other. 

The only evasion of this argument is, to say that the 
coming here spoken of is a figurative, and not a personal 
coming. Now it is a settled principle of interpretation, 
that words are to be taken in their literal and primary im- 
port, unless there be some warrant* to give them a second* 
ary or figurative import. Where then is the warrant in 
the case before us ? The context clearly shows, that St. 
Paul referred to a literal and personal advent of the 
Lord Jesus. In his first Epistle to the Thessalonians, he 
had treated largely of this fact, and had mentioned it in 
connection with the resurrection of those who had been 
sleeping in Jesus, and the transformation of those who 
should then be caught up alive to meet the Lord in the air. 
The Thessalonians, it seems, had become impressed with 
the idea that the coming of Christ would immediately 
take place,! and to correct this misapprehension St. Paul 
wrote to them his second epistle.J Now in writing this 
epistle with reference to this particular point, would St. 
Paul mean a figurative or spiritual coming, or would he 
not rather mean the personal coming of which he had 
already spoken in the previous epistle, and respecting 
which thev had adopted erroneous views? || Evidently 
the latter. It was therefore a personal coming of the 

* See this principle applied to the doctrine of the First Resurrection, Part II. 
Lecture III. 

f Such appears to be the meaning of the word enesieken in 2 Thess. ii. 2, 
the English expression "at hand" by which our translators have rendered it* 
.does not come up to the force of the original. 

\ 2 Thess. ii. 1-8 : cf. Luke xix. 11, 12, where our Lord corrects a sim.ilar 
misapprehension. See Part 1 T . Lecture V. 

| See Duffield on the Prophecies, 



ADVENT OP MESSIAH. 



105 



Lord Jesus Christ in power and glory, to which St. Paul 
referred: and hence the force of our argument remains 
unimpaired. 

Daniel also in the seventh chapter of his prophecy repre- 
sents the destruction of Antichrist, and the personal com- 
ing of the Messiah to establish his kingdom, as being 
cotemporaneous. 

Again; in the Revelation of St. John, we read of seven 
vials of wrath, that were to be poured out on the earth, 
previous to the thousand years of purity and peace: and 
as we are informed in the 16th chapter of this book, (See 
Rev. xvi. 12-17,) it is between the pouring out of the 
sixth and seventh vials, or at least before the seventh vial 
is fully emptied, that Messiah makes his appearance. 
"Behold I come as a thief," &c. This is the parentheti- 
cal warning given between the pouring out of these two 
vials. Of course as the vials are all poured out previous 
and preparatory to the millennium, and as the coming of 
the Son of man is between the last two vials, that is before 
the seventh vial is entirely poured out, this coming is also 
pre-millennial. 

From the 14th and 19th chapters of Revelation, we 
learn, that at the end of the age, or gospel dispensation, 
the harvest of the earth is reaped, then follow the vintage 
and the treading of the wine-press by the Son of man who 
comes as a terrible avenger, and then succeeds the blessed 
reign of Christ and his glorified saints. 

Now compare with this the parable of the tares and the 
wheat, as recorded in the 13th chapter of Matthew. From 
this parable we learn that during the whole gospel dispen- 
sation, the Church will be filled with tares and wheat, that 
is with hypocrites and true believers: — the declaration is, 
" Let both grow together until the harvest, and in the 
time of harvest I will say to the reapers, Gather ye togeth- 
er first the tares, and bind them in bundles to burn them: 
10 



106 



ADVENT OF MESSIAH. 



hut gather the wheat into my barn." (Matt. xiii. 30.) 
Turn to the explanation of the parable, as given by our 
Savior, (vv. 38, 39,40.) "The field," says he, "is the 
earth;" — "the harvest is the end of the world," — or, as 
the passage ought to be rendered, for the words are not the 
same in the original, — "the field is the world;" — "the 
harvest is the end" or completion " of the age;" — " the 
reapers are the angels. As therefore the tares are gath- 
ered, and burned in the fire: so shall it be in the end" or 
at the completion " of this age," (sunteleia tou aionos 
toutou,—See the Greek) that is, at the winding up of this 
gospel age or dispensation, which is only preparatory to 
the millennial dispensation, or "the age to come^ and is 
in many respects very different from it. " The Son of 
man shall send forth his angels, and they shall gather out 
of his kingdom all things that offend, and them which do 
inquity, and shall cast them into a furnace of fire: there 
shall be wailing, and gnashing of teeth. Then shall the 
righteous shine forth as the sun, in the kingdom of their 
Father," (vv. 41, 42, 43.) Here we are plainly told, that 
up to the time when the Son of man reaps the harvest of 
the earth, the world is full of tares as well as wheat. Of 
course there is no spiritual millennium in the absence of 
the bridegroom, — no age of purity and peace prev'ous to 
the coming of the Son of man; — the description of that 
age being very different from the state of the world, as 
exhibited in the parable of the tares: for according to that 
parable, the ivorld continues in a state of wickedness up 
to the time of Messiah's appearance. Let no one then 
look for the Millennium, previous to the harvest. Till the 
earth is reaped at the personal coming of Messiah, there 
will be an abundance of tares. Both are to grow together 
until the harvest. It is in vain to look for a pure 
Churchy previous to the advent of our Lord Jesus 
Christ. 



ADVENT OF MESSIAH. 107 

Corresponding to this, are the statements of our Lord, 
in his celebrated prophecies recorded in the 17th chapter 
of Luke, and the 24th of Matthew. He compares the 
aspect of the world at his second coming, to its condition 
during the time of Noah and of Lot. " When the Son of 
man cometh, shall he find faith on the earth/' (Luke xviii. 
8,) was the question emphatically put by our Savior. It 
appears from this, that the great mass of mankind will 
have but very little faith in the declarations of the Bible, 
respecting the second advent of our Lord. For "as it 
was in the days of Noe, so shall it be also in the days of 
the Son of man. They did eat, they drank, they married 
wives, they were given in marriage, until the day that Noe 
entered into the ark, and the flood came and destroyed 
them all. Likewise also as it was in the days of Lot; they 
did eat, they drank, they bought, they sold, they planted, 
they builded; but the same day that Lot went out of Sod- 
om, it rained fire and brimstone from heaven, and destroyed 
them all. Even thus shall it be, in the day when the Son 
ef man is revealed." (Luke xvii. 26-30.) 

Some endeavor to evade this argument by referring 
these descriptions to the final apostacy mentioned in the 
20th chapter of the Book of Revelation. In reply to this 
evasion I remark, that the passage in Revelation " does not 
describe such a state as that of the world in the days of 
Noah and Lot, a state of planting, and building, marrying, 
and giving in marriage; or as it is described in the Epistle 
to the Thessalonians, a state of fancied peace,* and safety, 
and carelessness about God; but on the contrary, a state of 
conflict just commenced, which is soon put an end to by 
the immediate power of God." (McNeile on the second 

* The battle of Armageddon takes place after the rapture in the air of the 
living, glorified saints, (See Part II. Lecture IV.) The battle in Rev, xx. 
8.,9, is not the battle of Armageddon ; for the battle of Armageddon is pre- 
millennial, though subsequent, it would seem, to the first resurrection. 



10S A I) VENT OF MESSIAH 

advent, p. 41.) How awful my brethren will be the state 
of the world, at the coming of our Lord ! How awful 
is it, at this very time! There is the same indiffer- 
ence, — the same practical infidelity, — the same neglect of 
God, — the same thoughtless pursuit of pleasure, — the same 
disgusting sensuality,— the same cold-blooded wickedness, 
as in the days of Noah and of Lot. Watch and pray, for 
in such an hour as ye think not, the Son of man cometb. 

And this reminds me of my last argument for the pre- 
millennial return of Christ} and that is the constant admo* 
nitions of Scripture to wait and watch for this event. 
The believers of the apostolic age did not know, but that 
it might take place during their lifetime: and hence as they 
knew "neither the day nor the hour" they kept their 
lamps trimmed and burning, in order to be ready to wel- 
come the Bridegroom. But if the coming of Christ is 
not to take place till after the millennium, it must still be 
at least a thousand years off: and how could they, or how 
can we be expecting, and watching and waiting for that 
which we know to be distant a thousand years? The 
coming of the Messiah therefore must be before the mil- 
lennium p- ] &at after it.* Watch and pray, for ye know 

not at w ~v jl 1 hour vour Lord doth come. 

i r 

* Those who deny the personal and pre-millennial advent of Messiah, 
maintain, that previous to the coming of Christ, there will be a thousand 
years of purity, holiness, and peace, commonly called the millennium. Now 
after several thousand years of wickedness, bloodshed, and all manner of 
cruelty, such a blessed period as the millennium just before the advent of oa 
Savior, t musi have proved a very "notable sign"-}- of his approach. How 

t Begg. oee also Bickersteth's Practical Guide, chapter V. pp. 53, 54; and 
chapter VI. pp. 63-69. Some few however maintain, that the millennium 
commenced early in the fourth century, and of course is now past. It was a 
millennium indeed ! Truly a most enlightened age of purity, holiness and 
truth, during the corruptions of the dark ages ! ! The people then were no 
doubt "all righteous "!! ! (See Is. Ix. 21.) This reminds us of the 
remark of Cicero, that "nothing is so absurd, but that some one of the 
philosophers has said it" 



ADVENT OP MESSIAH. 



109 



To the sinner, I would say, Repent and' prepare to meet 
thy God; for the hour of his judgments is at hand. The 
season of thy probation is nearly ended, and if you submit 
not to the righteousness of Christ, you will soon be ruled 
with a rod of iron, and dashed in pieces like a potter's 
vessel. (Ps. ii. 9; Rev. ii. 26, 27; Ps. cxlix. 7-9.) 

To the careless and thoughtless professor, — Beware lest 
you have the portion of the foolish virgins, and be exclu- 
ded from the marriage feast. 

But to the Christian who is standing on the watch-tower, 
anxiously expecting the return of his absent king, — Re- 
joice and be exceeding glad, for deliverance is near. The 
tempest for a while may beat around thy head. You may 
sometimes ask with fearful solicitude, — How long Lord, 
how long, shall the enemy triumph, — how long shall thy 
saints be the scorn of an ungodly world ? Blessed be the 
name of the Lord, the Son of man shall soon appear as 
thine avenger, in the day when he cometh to shake terribly 
the earth. " Then the moon shall be confounded and the 
sun ashamed, when the Lord of Hosts [God manifest in 
the flesh] shall reign in Mount Zion, and in Jerusalem, 
and before his ancients gloriously." (Is. xxiv. 

Dear brethren, be not discouraged; — this r'^g -t delay 
will exercise " faith, and hope and patience; and ^nat better 
thing can be done for us than the strengthening [of J those 

happens it then, in mentioning the various signs of this event, so conspicuous 
a token should have been omitted 1 The truth is, instead of any such 
period previous to the advent of Messiah, the Scriptures inform - us that the 
last days shall be emphatically days of wickedness; — ''perilous times 
shall come,'' (2 Tim. iii. 1,) — " scoffers shall abound, saying, vjhere is the 
promise of his coming ^, — (2 Pet. iii. 3, 4;) and " the man of siw" (2 Thess. 
ii. 3,) to whom Satan gives a tremendous power (Rev. xiii. 13) is destroyed 
only by the glorious epiphany of the Lord's presence, (2 Thess. ii. 8) that is 
by the Lord in person when he cometh in his glory. — See another argument 
for the pre-mil!ennial advent, derived from a comparison of 2 Pet. iii. with. 
Is. lxv., in Part II. Lecture IV. 
10* 



110 



ADVENT OF MESSIAH. 



graces to whose growth shall be proportioned the splendors 
of our immortality." (Melvill.) " They that wait upon 
the Lord shall renew their strength; they shall mount up 
with wings as eagles; they shall run and not be weary; and 
they shall walk and not faint," (Is. xl. 31.) " The Lord 
is a God of judgment; blessed are all they that wait for 
him." (Is. xxx. 18.) " And if the time seem long," says 
an eminent living writer,* " if the time seem long, and 
worn down with affliction and wearied with toil, ye feel 
impatient for the moment of full emancipation, — remem- 
ber ye, and let the remembrance check every murmur, — 
that God leaves you upon earth, in order that advancing in 
holiness, you may secure to yourselves a higher grade 
amongst the children of the first resurrection. Strive 
ye therefore, to " let patience have her perfect work." 
(James i. 4.) It is " yet a little while, and he that shall 
come will come. (Hebr. x. 37.) Be ye not disheartened; 
for " the night is far spent, the day is at hand. (Rev. xiii. 
12.) As yet there has been no day to this creation, since 
rebellion wove the sackcloth into the overhead canopy. 
But the day comes onward. There is that edge of gold 
on the snow-mountains of a long-darkened world, which 
marks the ascending of the sun in his strength. " Watch- 
man, what of the night ? — Watchman, what of the night ?. 
The watchman said, the morning cometh, and also the 
night." (Is. xxi. 11, 12.) Strange, that morning and 
night should come hand in hand. But the morning to the 
righteous, as bringing salvation, shall be the night to the 
wicked, as bringing destruction. On then, still on, lest 
the morning break, ere hoping and waiting have wrought 
their intent. Who will sleep, when as he slumbers, bright 
things glide by, which if wakeful he might have added to 
his portion ? Who will put off the armor, when by stem- 
ming the battle-tide, he may gather, every instant, spoil 
* Rev. H. Melvill. 



ADVENT OF MESSIAH. 



Ill 



and trophies for eternity ? Who will tamper with carnal 
indulgences, when for the poor enjoyment of a second, he 
must barter some ever-during privilege ? Wrestle, strive r 
fight, as men who " know that your labor is not in vain in 
the Lord." (1 Cor. xv. 58;) Ye cannot indeed merit 
advancement. What is called reward, will be the reward 
of nothing but God's work within you, and therefore be a 
gift most royal and gratuitous. But whilst there is the 
strongest instituted connection between attainment here 
and enjoyment hereafter, we need not pause upon terms,, 
but may summon you to holiness by the certainties of hap- 
piness. The Judge of mankind cometh, bringing with 
him rewards all wonderfully glorious; but nevertheless, 
"one star differeth from another star in glory." (1 Cor. 
xv. 41.) 0 God, it were an overwhelming mercy, and a 
magnificent portion, if we should obtain the least; but 
since thou dost invite, yea command us to "strive for mas- 
teries," we will struggle — thy grace being, our strength — 
for the higher and more beautiful."* 



* See Melvill's Sermons, vol. I. pp. 224, 225. New York ed. 183& . 



LECTURE II. 



THE RESTORATION AND CONVERSION OF 
THE JEWS. 



41 Thus saith the Lord God : Behold, I will take the children oh 
Israel from: among the heathen, whither they be gone, and will 
gather them on evert side, and bring them into their own land : 
and i will make them one nation in the land upon the mountains 
of Israel; and one king shall be king to them all: and thet shall 
be no more two nations, neither shall thet be divided into two 
kingdoms ant more at all. neither shale thet defile themselves 
anymore with their idols, nor with their detestable things, nor 
with ant of their transgressions : but i will save them out op all 
their dwelling places, wherein thet have sinned, and will cleanse 
them. so shall thet be mt people, and i will be their god." — ez. 
xxxvii. 21, 22, 23. 



Introduction. — The dispersion of the Jews has been literal, so also will be 
their restoration. — Two grand epochs in the return of the Jews. — Note — 
Mr. Begg's view respecting Egypt, as the place of our Lord's return at the 
second advent. — Zech. xiv. 1, 2, 3, cannot refer to the seige of Jerusalem 
by Titus and the Romans. — The small remnant of the nations that escapes 
the vengeance converted and employed to bring in the rest of the Jews : Is. 
lxvi. 15, 16, 19, 20, 21, 22: Jer. iii. 17, 18, referred to this era: Jer. xxx. 
18, and Zech. xiv. 16-19. — The conversion of the Jews. — Conclusion — 
Appeal to the descendants of Abraham. — Note, containing extracts on the 
subject of the Jews. 

More than three thousand years ago, it was foretold by 
Moses, that the Jewish people should be scattered into all 
lands, and should be an astonishment, a proverb, and a by- 
word among all the nations, whither the Lord should lead 
them. (Deut. xxviii. 37, 64.) This has for many ages 
been a matter of common history, and has been literally 
verified. The Jew has been literally scattered among all 



RESTORATION AND CONVEBSION OF THE JEWS. 113 

people from one end of the earth to the other. But there 
is another part of the prophecy which has not yet been 
fulfilled. Before proceeding, however, to the examination 
of our text, let us notice some other passages which pertain 
to the same subject. 

And the first passage to which I call your attention, you 
will find in the 4th and 5th verses of the 30th chapter of 
Deuteronomy. " If any of thine {%. e. of the Jewish people) 
be driven out unto the outmost parts of heaven, from thence 
will the Lord thy God gather thee, and from thence will 
he fetch thee: and the Lord thy God will bring thee into 
the land, which thy fathers possessed, and thou shalt pos- 
sess it: and he will do thee good, and multiply thee above 
thy fathers." And then follows a promise in the next 
verse, that the Lord will give them repentance. " And 
the Lord thy God will circumcise thy heart, and the heart 
of thy seed, to love the Lord thy God with all thy heart, 
and with all thy soul, that thou mayest live." Now here, 
in the very same connection, and indeed in the very same 
sentence, two events are predicted — one is, their disper- 
sion into all lands unto the outmost parts of heaven — and 
the other is, that from all these lands they shall be gathered 
to the land which, was tenanted by their fathers. One of 
these predictions has been fulfilled to the very letter: the 
dispersion has been literal. On what principle of inter- 
pretation, then, can you assign a figurative import to the 
restoration ? There is none. As the dispersion has been 
literal, so will be the restoration. They shall literally 
return from all the lands into which they have been scat- 
tered, and dwell safely in the land of Palestine. This 
view of the subject is confirmed by what we read in the 
prophecies of Jeremiah. Thus, in the 32d chapter, begin- 
ning at the 37th verse: "Behold, I will gather them out 
of all countries, whither I have driven them in mine anger, 
and in my fury, and in great wrath; and I will bring them 



114 



THE RESTORATION AND 



again into this place, and I will cause them to dwell safely? 
and they shall be my people, and I will be their God: and 
I will give them one heart and one way, that they may 
fear me forever, for the good of them and their children 
after them: And I will make an everlasting covenant with 
them, that I will not turn away from them, to do them 
good; but I will put my fear in their hearts, that they shall 
not depart from me. Yea, I will rejoice over them to do 
them good, and I will plant them in this land assuredly 
with my whole heart, and with my whole soul. For thus 
saith the Lord," — mark these words, my hearers,— -" thus 
saith the Lord, Like as I have brought all this great evil 
upon this people, so will I bring upon them all the good 
that I have promised them." Well, the evil has been lit- 
eral, therefore also agreeably to this statement of the Lord 
by his prophet, the good must also be literal: as there has 
been a literal dispersion, so will there be a literal return. 
In the 31st chapter we read to the same effect in the 27th 
and 28th verses: " Behold, the days come, saith the Lord, 
that I will sow the house of Israel and the house of Judahr 
with the seed of man, and with the seed of beast. And it 
shall come to pass, that like as I have watched over them, 
to pluck up and to break down, and to throw down, and 
to destroy, and to afflict, so will I watch over them, to 
build and to plant, saith the Lord." The first of these 
verses which we have just read to you, defies all attempts 
to spiritualize it. You are aware, that those who give 
these prophecies a figurative import, maintain that the 
restoration of the Jews to their own land is a mere incor- 
poration into the Gentile church. To say nothing of the 
fact, that this opinion is plainly contradicted by St. Paul in 
the 11th chapter of his epistle to the Romans, it is directly 
at variance with the passage just quoted; for when were 
the brute creation ever admitted as members of the Gen- 
tile church ? and yet the Lord, in speaking of the resto- 



CONVERSION OP THE JEWS. 



115 



ration of the Jews, says, " I will sow the house of Israel 
and the house of Judah with the seed of man, and with 
the seed of beast;" that is, after the nation returns to 
the land of Palestine, there shall be a great increase both 
of men and animals. The whole of this 31st chapter of 
Jeremiah is well worthy of a most attentive perusal with 
reference to the present subject, but I have not time to 
enlarge upon it. In the 7th and 8th verses of the 23d 
chapter of Jeremiah, we read thus; "Therefore, behold, 
the days come, saith the Lord, that they shall no more 
say, the Lord liveth which brought up the children of 
Israel out of the land of Egypt; But the Lord liveth, 
which brought up, and which led the seed of the house 
of Israel out of the north country, and from all coun- 
tries whither I had driven them; and they shall dwell 
in their own land." This passage strongly corroborates 
those which have been already cited: for the return of the 
Jewish nation from the north country, that is, the country 
in a northerly direction from Palestine — from the north 
country, and from all other countries into which they had 
been driven, is compared with the return from the land of 
Egypt. Was not this a literal return ? The return there- 
fore from all the countries among which they have been 
scattered, and which we believe will shortly take place, is 
also literal. The two branches of the Jewish nation are 
distinctly recognized by Isaiah as " the outcasts of Israel/' 
and " the dispersed of Judah." Thus we read in the 11th 
and 12th verses of the eleventh chapter of his prophecy : 
"And it shall come to pass in that day, that the Lord 
shall set his hand again the second time to recover the 
remnant of his people, which shall be left from Assyria, 
and from Egypt, and from Pathros, and from Cush, and 
from Elam, and from Shinar, and from Hamath, and from 
the Islands of the sea. And he shall set up an ensign for 
the nations, and shall assemble the outcasts of Israel^ 



116 



THE RESTORATION AND 



and gather together the dispersed of Judah, from the four 
corners of the earth." The connection in which this pas- 
sage stands, shows that it is to be fulfilled at the second 
coming of the Messiah: an event which, as we shall here- 
after shew you, every thing in the providence of God 
indicates to be near at hand. 

If these were the only passages pertaining to the subject, 
it would be perfectly manifest, that the Jewish nation is 
yet to be restored to the land of their fathers: but the 
passage selected for our text, is equally explicit, and per- 
haps more difficult to be evaded. You will observe, by 
reading this passage in the connection in which it stands, 
that the prophet is directed to take in his hand two sticks, 
representing the two great divisions of the Jewish nation, 
Israel and Judah — and he is directed to "join them one to 
another into one stick, and they shall become one in his 
hand." (Ez. xxxvii. 17.) This symbolical action is thus 
explained: " Thus saith the Lord God, Behold I will take 
the stick of Joseph, which is in the hand of Ephraim, and 
the tribes of Israel his fellows, and will put them with him, 
even with the stick of Judah, and make them one stick, 
and they shall be one in thy hand. And the sticks whereon 
thou writest shall be in thy hand before their eyes. And 
say unto them, Thus saith the Lord God: Behold, I will 
take the children of Israel from among the heathen, 
whither they be gone, and will gather them on every side, 
and bring them into their own land. And I will make 
them one nation in the land upon the mountains of Israel; 
and and one king shall be king to them all; and they 
shall be no more two nations, neither shall they be divided 
into two kingdoms any more at all." "And they shall 
dwell in the land that I have given unto Jacob my servant, 
wherein your fathers have dwelt, and they shall dwell 
therein, even they and their children, and their children's 
children forever: and my servant David shall be their 



CONVERSION OF THE JEWS. 



117 



prince forever," (Ez. xxxvii. 19 — 22, 25.) There is no 
dispute as to who is the person here designated by the 
term "David" a word which in the Hebrew means " the 
beloved" an appellation which in the New Testament is 
given to our Lord Jesus Christ.* The Jews and all evan- 
gelical Christians are agreed that Messiah, who according 
to the flesh was of the house and lineage of king David, 
the son of Jesse, is the person here intended. The only 
difference of opinion on this part of the subject is, whether 
Christ is to reign personally as king of the Jews, or 
whether his reign is a mere spiritual one, and not per- 
sonal also, — a point which we shall discuss in a future 
lecture. Most of those who deny the personal reign of 
Christ, endeavor to explain away this prophecy respecting 
the literal restoration of the Jews. Let us see with what 
success this can be done. If the prophecy, in speaking 
of the return of the Jews to the land of their fathers, 
does not refer to the ingathering of the nation in the 
latter days to the land of Palestine, it must refer either 
to their return from Babylon, or to their incorporation, 
into the Gentile church. It cannot refer to the return from 
the Babylonish captivity, because the ten tribes were not 
then restored, and hence, according to this interpreta- 
tion, no explanation is given of the symbolical sticks which 
the prophet was directed to hold in his hand.t It cannot 
refer to any incorporation into the Gentile church, for 
Ezekiel in the previous chapter, speaking of this same 
restoration, and the land to which they return, says: " I 
will multiply upon you man and beast; and they shall 
increase, and bring fruit: and I will settle you after your 

* See Part II. Lecture V. 

-{-From Ezek. xxxvii. 19, compared with the remainder of the chapter, it ap- 
pears that the tribe of Joseph, as well as the other tribes, will be restored to 
Palestine. There are some, however, at the present day, who advocate the 
strange idea, that America is the promised land for the tribe of Joseph ! ! 
11 



118 



THE RESTORATION AND 



old estates, and will do better unto you, than at your be- 
ginnings: and ye shall know, that I am the Lord." (Ez. 
xxxvi. 11.) Here the prophet says, that when restored to 
the land of their fathers, the Lord will settle their old 
estates, and will multiply upon them man and beast. 
Did they ever in olden time have any estates in the 
Gentile church ? Did they ever have any cities there — 
for the prophet says also, that the cities shall be inhabited 
and the wastes builded. (Ez. xxxvi. 10.) Were there 
ever any of the brute creation in the church — for the 
prophet says also, that in this land to which they are to 
return, the Lord will multiply upon them both man and 
beast.* It cannot therefore be the church to which the 
prophet refers, when he speaks of the land on the moun- 
tains of Israel, the land wherein Jacob and their fathers 
dwelt. He meant, and he could mean nothing else but 
the land of Palestine. This was the land of Abraham, 
Isaac, and Jacob — this was the land from which they had 
been scattered into all other lands, and this is the land to 
which they will soon be restored. It is evident therefore, 
according to any fair interpretat ion of the language of these 
prophecies, that the Jewish nation will be literally restored 
to the land of Palestine. There seem to be two grand 
epochs in their return. The great body of the nation 
appear not to be restored, till after the second personal 
advent of the Messiah; while a portion of the nation 
returns either previously to this event, or cotemporanc- 
ously with it, or at least nearly so.t We learn from the 

* See McNeile on the " Prospects of the Jews." 

f Mr. Begg thinks that the first place of the Lord's return at the second ad- 
vent will be Egypt. (See Begg on the Prophecies, pp. 79, 80, New York 
ed. 1842.) If this be a correct interpretation of prophecy, it may be that 
Messiah will place himself at the head of a portion of the nation, and having 
conducted them to Jerusalem, afterwards take his station in the day of deliv- 
erance on the Mount of Olives. Mich. ii. 13, is well worthy of serious atten- 
tion : " The breaker is como up before them ; they have broken up, and have 



CONVERSION OF THE JEWS. 



119 



prophecies of Zechariah, that after a portion of the Jewish 
people have returned to Jerusalem, they are attacked by a 
wicked confederacy — ^headed, we think, by the last per- 
sonal Antichrist — and that just as they are on the point of 
destruction, the Lord, accompanied by the glorified saints, 
visibly interposes in their behalf, and turns the tide of 
battle. In a passage to which in our previous lecture we 
had occasion to refer for another purpose, Zechariah 
thus relates the event in the last chapter of his interesting 
prophecy: "Behold, the day of the Lord cometh, and thy 
spoil shall be divided in the midst of thee. For I will 
gather all nations against Jerusalem to battle; and the city 
shall be taken, and the houses rifled, and the women 
ravished, and half of the city shall go forth into captivity, 
and the residue of the people shall not be cut off from 
the city" Now what siege of Jerusalem is here referred 
to ? Is it the siege of Jerusalem by the Roman army 
under Titus ? By no means. For " all nations" were 
not then gathered against Jerusalem — neither is it true, 
that on that occasion only half the people went into cap- 
tivity, and that the residue were not cut off from the city; 
for they were all either driven from the city or destroyed. 
Again, at the siege by Titus and the Romans, as we have 
before remarked,t it was on the Jews themselves, and not 

passed through the gate, and are gone out by it; and their king shall pass 
before them, and the Lord on the head of them." Read also Ez. xx, 3 3-38, 
where it is said, that the Lord pleads with them face to face in the wilderness, 
and purges out the rebels. Mr. Begg, in support of his view that the Lord 
makes his appearance personally in Egypt, quotes Is. xix. 1-21. It may be 
difficult to settle all the details of the Jewish restoration, and the precise order 
of their occurrence, but of the general outline and the grand leading events, 
there can be no doubt. See Melvill's Sermon on the ' Dispersion and Restora- 
tion of the Jews," McNeile's Lectures on the u Prospects of the Jews," 
Brooks' " Elements of Prophetical Interpretation," and Begg's View of the 
Prophecies. Bickersteth also has many excellent thoughts in his Time to 
favor Zion," and in his " Practical Guide to the Prophecies." 
■jf Pail 1L Lecture I. 



120 



THE RESTORATION AND 



on their enemies, that vengeance was chiefly poured out; 
whereas at the siege mentioned b} T Zechariah, these ene- 
mies are almost exterminated ; for the prophet thus proceeds 
in his narrative: " Then/' {i. e. after the taking of the city in 
the manner already mentioned) " then shall the Lord go 
forth, and fight against those nations, as when he fought 
in the day of battle:" referring probably to the day of 
Egypt — the day when he overthrew Pharoah and his hosts 
in the Red Sea— that terrible day which seems to have 
been a "grand type of this great crisis."* (Ex. xiv. 13, 
14, 23, 24.) " And his feet shall stand in that day upon 
the Mount of Olives," (Zech. xiv. 1—4) " and the Lord 
my God shall come, and all the saints with thee;"t (v. 5) 
the same event to which Paul refers in his first epistle to 
the Thessalonians, when he speaks of the coming of the 
Lord with all his saints. (1 Thess. iii. 13.) We gather 
from this and other prophecies, especially those of Isaiah, 
Ezekiel and Jeremiah, that in the great day of the Lord, 
those individuals of this Antichristian confederacy who 
remain in the flesh and escape the terrible vengeance of 
Messiah, when he gathers in the vintage, and treads 
the wine-press, are comparatively but few in number. 
This remnant however is represented, as being converted 
by these judgments of the Lord in connection with an ex- 
traordinary outpouring of the Holy Spirit;.- and then, as we 
read in the last chapter of Isaiah, this same remnant of the 
nations goes forth, and brings in the rest of the Jews from 
all places where they are scattered. It may perhaps be 
well to turn for a moment to this account. u For behold, 
the Lord will come with fire, and with his chariots like a 
whirlwind, to render his anger with fury, and his rebuke 
w ith flames of fire. For by fire and by his sword will 
the Lord plead with all flesh; and the slain of the Lord 

* Sirr on the First Resurrection, p. 140. 

•f " With theey So it is in our version. The true reading, however, is said 
to be " with him" The meaning in either case is the same. 



CONVERSION OF THE JEWS. 



121 



shall be many" (Is. Ixvi. 15, 16.) "And I will seta 
sign among them, and I will send those that escape of 
them unto the nations to Tarshish,"* etc. (v. 19) " and they 
shall declare my glory among the Gentiles," (v. 19) "and 
they shall bring all your brethren (i. e. all the rest of the 
Jews) for an offering unto the Lord, out of all nations, 
upon horses, and in chariots and in litters, and upon mules, 
and upon swift beasts, to my holy mountain Jerusalem, 
saith the Lord, as the children of Israel bring an offering 
in a clear vessel into the house of the Lord. And I will 
also take of them for priests and for Levites, saith the 
Lord. For as the new heavens and the new earth, which 
I will make, shall remain before me, saith the Lord, sq 
shall your seed and your name remain." (v. 20 — 22.) 

To this era in the restoration of the Jewish nation, we 
should perhaps refer what is said in the 17th and 18th 
verses of the 3d chapter of Jeremiah. " At that time they 
shall call Jerusalem the throne of the Lord; and all the 
nations shall be gathered into it, to the name of the Lord 
to Jerusalem: neither shall they walk any more after the 
imaginations of their evil heart. In those clays the house 
of Judah shall walk with the house of Israel, and they 
shall come together out of the land of the North to the 
land that I have given for an inheritance unto your 
fathers." That this is the literal Jerusalem, which it was 
foretold should be rebuilt on its ancient site, (see Jer. xxx. 
18) is evident from what we read in the 16th, 17th, and 
18th verses of the last chapter of Zechariah. It is impos-. 
sible to explain away these verses. Let us recur to them. 
"And it shall come to pass, that eveiy one that is left of 
all the nations which came against Jerusalem, shall even 
go up from year to year to worship the King, the Lord 
of Hosts, (i. e. God manifest in the flesh,) and to keep the 
feast of tabernacles." (Zech. xiv. 16.) Then what imme^ 

* Tarshish is thought by some to be England, 

11* 



122 



THE RESTORATION AND 



diately follows shews, that the literal Jerusalem in the land 
of Palestine is meant, for a punishment is denounced on 
those families, that is nations of the earth, (for the applica- 
tion of the word "family" to the land of Egypt collec- 
tively, shews that it here means nation}) who do not 
comply with this duty, which in all probability is to be 
performed by delegation or representatives. However 
that may be, the punishment threatened clearly shows, that 
these events take place on the habitable earth. For those 
nations, who do not go up to Jerusalem, are to have no 
rain, and consequently to suffer from famine; and as to 
the family or nation of Egypt, who have no need of rain, 
their country being watered by the river Nile, a special 
judgment is awarded them, in case of disobedience: thev 
are to be visited with the plague. But let us hear the pro- 
phet, in his own language. " And it shall be, that whoso 
will not come up of all the families of the earth unto Jeru- 
salem, to worship the King the Lord of Hosts, even upon 
them shall be no rain. And if the family of Egypt go 
not up, and come not, that have no rain, there shall be 
the plague, wherewith the Lord will smite the heathen 
that come not up to keep the feast of tabernacles. This 
shall be the punishment of Egypt, and the punishment of 
all nations that come not up to keep the feast of taberna- 
cles." (Zech. xiv. 17— 19.) 

Thus the Jewish nation are to be restored to the land of 
their fathers, and not only restored, but converted. Their 
hardness and impenitence of heart are to be removed^ and 
they are yet to believe in the promised Messiah. Among 
many passages which might be produced in proof of their 
conversion to the Christian faith, it will be sufficient for us 
to recite one or two from Zechariah, Ezekiel, and Zeph- 
aniah. Thus we read in the 36th chapter of Ezekiel: " For 
I will take you from among the heathen, and gather you 
out of all countries, and will bring you into your own 



CONVERSION OP THE JEWS. 103 

land. Then (i. e. at the epoch of your return to the land 
of Palestine) then will I sprinkle clean water upon you, 
and ye shall be clean : from all your filthiness, and from 
all jour idols will I cleanse you. A new heart also will 
I give you, and a new spirit will I put within you: and I 
will take away the stony heart out of your flesh, and I 
will give you a heart of flesh. And I will put my Spirit 
within you, and cause you to walk in my statutes, and 
ye shall keep my judgments and do them. And ye shall 
dwell in the land that I gave to your fathers; and ye 
shall be my people, and I will be your God." (Ez. xxxvi. 
£4-28.) Zechariah is, if possible, still more explicit. Thus 
we read in the 10th and 11th verses of the 12th chapter of 
his prophecy: " And I will pour out upon the house of 
David, and upon the inhabitants of Jerusalem, the spirit of 
grace and of supplications: and they shall look upon me 
whom they have pierced, (and whom did they pierce but 
the Lord Jesus Christ?) and they shall mourn for him, as 
one mourneth for his only son, and shall be in bitterness 
for him, as one that is in bitterness for his first born. In 
that day shall there be a great mourning in Jerusalem." 
You will notice that this penitential sorrow for their rejec- 
tion of the Savior takes place in Jerusalem after their 
return. At the beginning of the first epoch of their return, 
they seem to be mainly in an unconverted state. The sim- 
ilarity between this passage, and that in the first chapter of 
the Revelation of St. John, cannot fail to have struck you. 
"Behold, he cometh with clouds; and every eye shall see 
him, and they also which pierced him: (i. e. the Jewish 
nation, which pierced the Savior,) and all kindreds of the 
earth shall bewail because of him." (Rev. i. 7.)* 

* Compare the Greek of the Septuagint Zech. xii. 14 with the Greek of 
Rev. i. 7. The same words pasai hai phulai, i. e. all the kindreds, families, 
or tribes, occur in both places.. 



124 



THE RESTORATION AND 



But before the winding up of this subject of discourse, 
we must read to you the beautiful passage in the 3d chapter 
of Zephaniah: " Sing, 0 daughter of Zion; shout, 0 Israel; 
be glad and rejoice with all the heart, 0 daughter of Jeru- 
salem. The Lord hath taken away thy judgments, he hath 
cast out thine enemy: the King oj Israel, even the Lord, 
is in the midst of thee: thou shalt not see e?il any more. 
In that day it shall be said to Jerusalem, Fear thou not; 
and to Zion, Let not thy hands be slack. The Lord thy 
God in the midst of thee is mighty; he will save, he will 
rejoice over thee with joy: he will rest in his love, he will 
joy over thee with singing. I will gather them that are 
sorrowful for the solemn assembly, who are of thee, to 
whom the reproach of it was a burden. Behold, at that 
time I will undo all that afflict thee: and I will save her 
that halteth, and gather her that was driven out; and I will 
get them praise and fame in every land where they have 
been put to shame. At that time will I bring you again-, 
even in the time that I gather you: for I will make you a 
name and a praise among all people of the earth, when I 
turn back your captivity before your eyes, saith the Lord. 5 " 
(Zeph. iii. 14—20.) 

Such my brethren, is the grand event with- w~hich is 
connected all that is most glorious in Messiah's reign. 
The time will yet come, and we believe it to be near at 
hand, when the exiles shall be re-instated in the land of 
their fathers. From the north and from the south, from 
the east and from the west, the hills, and the vallies, and 
the plains shall send back the wanderers, and Messiah their 
king, "the Lord of Hosts'" in the visible splendors of his 
humanity, shall then reign in Mount Zion, and in Jeru- 
salem, and before his ancients gloriously." (Is. xxiv. 23.) 
Then shall ascend from every quarter of the regenerated 
earth the anthem-peal of ecstacy announcing that the 
kingdoms of this world have become the kingdoms of our 



CONVEBSION OF THE JEWS. 



125 



Lord and of his Christ. Who would not feel an interest in 
this most extraordinary people ? Who would not sympa- 
thize with "the dispersed" and "the outcast?" I look 
to their past history, and I see among them an illustrious 
line of princes, poets, heroes, and statesmen. I look over 
the annals of modern nations, and I blush for Christendom, 
when I see that Turks and infidels have not been their 
only oppressors. We should never forget that we owe 
much to the Jews. Our "Redeemer was a Jew, — his 
apostles were Jews:" — to the Jews were committed the 
oracles of God, — and to this very day the Jews are a 
standing monument of the divine origin of the Bible. 
And when I think of the past, I cannot but look forward 
to the future. A glorious day is yet to dawn upon the 
Jewish people and upon the world. It is true that that 
day will be ushered in by a scene of unparalleled tribula- 
tion: but when the tempest is over, there will be a glorious' 
jubilee to this afflicted creation. The Jews no longer per- 
secuted and oppressed, shall become one nation on the 
mountains of Israel under Messiah, their king, and "the 
earth shall be full of the knowledge of the Lord, as the 
waters cover the sea." (Is. xi. 9.) 

To the descendants of Abraham I would say — and I 
thank God, that in this dense multitude, there are many of 
them to-night within the sound of my voice, — 

Men of Israel, go in and possess the land,* the good 

* The following eloquent appeal to the Jews, founded on the recent events 
in the East, appeared in " Der Orient" a German newspaper, calling them to 
rally once more for the recovery of the long-lost land of their fathers. In 
relation to this land the appeal says : — 

"We have a country, the inheritance of our fathers, finer, more fruitful, 
better situated for commerce, than many of the most celebrated portions of 
the globe. Environed by the deep-delled Taurus, the lively shores of the 
Euphrates, the lofty steppes of Arabia, and of rocky Sinai, our country 
extends along the shores of the Mediterranean, crowned by the towering 
cedars of Lebanon, the source of a hundred rivulets and brooks, which spread 



126 



THE RESTORATION AND 



land of which I have spoken, — the " land from the river 
of Egypt unto the great river, the river Euphrates." (See 
Gen. xv. 18.) To you it rightfully belongs. God prom- 
ised it to Abraham and to his seed, for an everlasting pos- 
session, (cf. Gen. xv. IS, and Gen. xvii. 8,) At pres- 

fruitfulness over shady dales, and confer wealth on the contented inhabitants. 
A glorious land ! situate at the farthest extremity of the sea which connects 
three quarters of the globe, over which the Phoenicians, our brethren, sent 
their numerous fleets to the shores of Albion, and the rich coast of Lithuania, 
near to both Red Sea and Persian Gulf ; the perpetual courses of the traffic 
of the world, on the way from Persia and India to the Caspian and Black Sea; 
the central country of the commerce between the east and the west. 

People of Jehovah, raise yourself from your thousand years' slumber ! 
Rally around leaders ; have ready the will, — a Moses will not be wanting. 
The rights of nations will never grow old: take possession of the land of 
your fathers ; build a third time the temple of Zion, greater and more magnifi- 
cent than ever. Trust in the Lord who has led you safely through the vale 
of misery, thousands of years. He also will not forsake you in your last 
conflict."— See the American Millenarian for August 1st, 1842. Vol. I. No. 6. 

The ten Lost Tribes. — Those who are searching for the ten tribes, will 
read with interest the following paragraph. It is taken from a' German paper 
under the head of Leipsic: — 

" After having seen, for some years past, merchants from Tiflis, Persia, and 
Armenia, among the visiters at our fair, we have had, for the first time, two 
traders from Bucharia with shawls, which are there manufactured of the 
finest wool of the goats of Thibet and Cashmere, by the jewish families, 
who form a third part of the population." — See a long and very able and' 
interesting article on the ten- lost tribes, in the " American Millenarian 1 ' for 
Jan. 2d, 1843. Vol. I. No. XIV. 

The following is from the American Millenarian, New York, February 1st, 
1843. Vol. I. No. XVI :.— 

"The Jews. — For several years an- increasing desire has been manifested 
among Christians to acquaint themselves with the particulars of the present 
condition of the hitherto neglected descendants of Abraham, to examine with 
renewed interest and attention those portions of the Sacred Oracles which 
point to their future restoration and glory, to study the signs of the times in 
connection with the foreshadowings of prophecy, and to endeavor, in various 
forms of benevolent enterprise, to discharge a portion, at least, of that large 
debt of gratitude which the Gentile world has so long owed to that ancient, 
and most peculiar people. 



CONVERSION OF THE JEWS. 



127 



■e^t it is trodden under foot by the infidel usurper, but the 
period of his domination is nearly over, and the downfall 
of the Turk is the signal for Israel's return. At this very 
time there are thousands of your brethren on the continent 

More recently, this interest has been concentrated and heightened, in a 
remarkable degree, by the nearly simultaneous occurrence of several impor- 
tant events directly affecting the condition and prospects of the Jewish nation 
both within theJimits of their ancient heritage, and in various other parts of 
the world where they have been so long dispersed. 

The recent remarkable interposition of the government of Turkey in 
behalf of the Jewish subjects of that empire — the publication of the Imperial 
Firman vindicating their character from unmerited aspersions, and conceding 
to them an equality of rights and privileges never before enjoyed — the general 
cessation of persecutions against them in other countries where they have 
been long and cruelly oppressed — the peculiar favor with which the Jewish 
subjects of the British Empire have been recently regarded — the elevation of 
Jews to high official stations — the consecration of a Jew as a Christian Pre- 
late, under the auspices of the most powerful kingdom of modern times — his 
installation as Bishop at Jerusalem— the co-operation of the great Christian 
powers of Europe in accomplishing that object — the continued and increased 

success of the London Society for Promoting Christianity amongst the Jews 

the unusual interest recently manifested in their proceedings, and the unpre. 
cedented amount of contributions to their funds — the important movements 
among British and continental Jews in throwing off the yoke of the oral 
law — and the marked and increasing interest now obviously pervading the 
whole mass of that people in reference to their own temporal condition, and 
the prospect of their restoration to the land of their fathers — all these remark- 
able occurrences have combined to place the Jews in a position of peculiar 
prominence, and to draw upon them the eyes of the whole Christian world. 

We find the following in a letter from Odessa, of the 25th ultimo : -" Our 
government seems to be seriously disposed to grant emancipation to the Jews, 
whose number in Russia, according to the late census, amounted to two mil- 
lions two hundred thousand. The ministers of the interior and public instruc- 
tion have charged Dr. Lilienthal, the grand Rabti of Riga, with the mission 
of visiting the eighteen governments of the empire in which Jews reside, to 
collect all the necessary details of their condition, informing them that the only 
object of the government is to be enabled to furnish gratuitously all the means 
of giving the moral and intellectual education requ'r d fcr raising them to the 
rank of the other citizens, without, in any manner, interfering with the free 
exercise of their religion. The Jews of our town are preparing to give Dr» 
Lilienthal a solemn reception, his arrival being looked for from day to day.'' 



128 RESTORATION AND CONVERSION OF THE JEWS. 



of Europe, especially in Russia and Poland, who are 
resolved to embrace the first favorable opportunity of going 
to Jerusalem, there to await with prayer and fasting the 
coming of the Messiah. And whether that be the first 
coming as you think, or the second as we believe, it is cer- 
tain that he will shortly come. Yes my friends, Israel's 
God is about to appear for your deliverance. Jerusalem 
shall soon be rebuilt with more than its original splendor? 
and become the metropolis of the regenerated earth. The 
time is near, when Messiah shall sit on "the throne of his 
father David," and " reign over the house of Jacob for- 
ever.' 7 In God's name therefore I bid you go, and take 
possession of the promised land. 

In connection with the above we are able to state that a converted Jew just 
arrived from Europe, assures us, that a most extraordinary sensation prevails 
among the Jews throughout Germany, Prussia, and other parts of the conti- 
nent, in relation to some great event about to happen, which will restore them 
to their own land and their own land to them — that multitudes secretly be- 
lieve that Jesus of Nazareth is the true Messiah, who will soon appear the sec- 
ond time for their deliverance, but dare not confess him openly for fear of their 
Rabbis — that many others are preparing to depart for the holy land, to await 
iiis coming by prayer and fasting. These movements of the Jewish mind 
probably indicate movements also of Divine Providence, which may astonish 
the nations of the earth, and show them that the time, the set time to favor 
Zion, has come.'* 



LECTURE III. 



THE FIRST RESURRECTION; 

OR THE RESURRECTION OF THE SAINTS AT THE SECOND 
ADVENT. 

"Blessed axd hoit is he that hath part in the first resubreo- 
tion.'' — Rev. xx. 6. 



Introduction — a prevalent opinion noticed — design of the lecture to shew that 
there will 'be a literal resurrection of the bodies of the saints at least a thou- 
sand years before the final judgment of the wicked. — A principle of inter- 
pretation stated — absurdity of a different method exposed. — Examination of 
Rev. xx. 4-6: 1 Thtss. iv. 13-18. — Note, the propriety of rejoicing at the 
prospect of our Lord's return — 1 Cor. xv. 22-24 — McNeile's explanation. 
Phil. hi. 11: John vi. 39, 40, 44, 54: Luke xx. 33-36: Luke xiv. 14.— The 
children of the first resurrection are the risen, changed, and glorified saints. 
The saints in the flesh live and beget children, and die, (Is. lxv. 17-25) but 
not so the saints of the first resurrection, — Note, an apprehension of some 
worthy people shown to be groundless. — Argument from the promise of the 
land to Abraham and his seed.— Stephen's comment, Acts vii. 2-5. — The 
present Palestine is to be enlarged.— Our Savior's argument with the Sad- 
ducees. — The doctrine of the first resurrection, the key which unlocks many 
difficult passages of Scripture. — An objection answered. — John v. 28, 29. 
Critical examination of Dan. xii. 2. — Reply to the question, who are par- 
takers in the first resurrection. — Conclusion. 

It is a prevalent opinion with many at the present day, 
that the resurrection of all the righteous will be simulta- 
neous with that of all the wicked, or at least that the one 
will precede the other only by a very short time, perhaps 
a few hours. Whether this opinion is sanctioned by Scrip- 
ture, we shall now proceed to examine. 
12 



130 



THE FIRST RESURRECTION. 



In discoursing from the words of the text, we shall 
adhere to the natural and obvious divisions of its parts, and 
inquire what is the nature of the first resurrection, and 
who are the persons that partake of it. 

What, then, is the nature of the first resurrection ? — the 
resurrection spoken of in the text. Is it a mere figurative 
and symbolical resurrection — a resurrection from spiritual 
death to spiritual life? Or is it a literal resurrection of the 
body ? We shall endeavor to show that it is literal, and 
not figurative: and in doing this, we shall adhere to the 
common sense principle of interpretation already laid 
down,* that words are to be taken in their literal and 
primary import, unless there be some warrant, either 
in the connexion and context, or in the known nature 
of the subject, to give them a secondary and figurative 
import. If, for example, you were to assert in the same 
connexion, that God is a rock, and that God is a spirit — 
the known nature of the subject would clearly shew, that 
in one part of the sentence the language was literal, and in 
the other figurative. No man of common sense would 
hesitate for a moment as to the true interpretation. We 
are told, however, by grave and learned divines/!* that 
when we interpret this 20th chapter of Revelation, we 
must give to all of the language a literal, or else we must 
give to all of it a figurative import: in other words that we 
must noL interpret one part of the language literally and 
another part figuratively. Nothing can be more absurd 

* See Part II. Lecture I. 

•j- See the Rev. Dr. Brownlee's attack on Millenarianism noticed in the 
"America. ■killenarian ," No. 12, November 1st, 1842. In the 14th, 15tb 
and 16th numbers, for January 2d and 16th, and February 1st, 1843, there is 
a complete refutation of Dr. B.'s views respecting " the .personal reign." 

I take great pleasure in embracing this opportunity to recommend this use- 
ful paper, to which I have already referred on p. 91, and which is now (Feb. 
1843) so ably edited by the Rev. Isaac P. Labagh, 138 Fulton st. New York. 
Those who read it will see that all Millenarians are not Millerites. 



THE FIRST RESURRECTION. 



131 



than such a direction. Suppose that you interpret all the 
language literally: then you have Satan who is an imma- 
terial and spiritual being bound with a literal and material 
chain, and sealed with a literal and material seal, and con- 
verted also into a literal dragon and serpent: you have also 
the immaterial and spiritual souls of men literally dying 
and living again, and what is more, literally sitting on ma- 
terial thrones. This indeed is sufficiently absurd. Sup- 
pose then, on the other hand, that you give to all the lan- 
guage a figurative import, and see if the difficulty is 
lessened. Then not only is the first resurrection figura- 
tive, but the second resurrection mentioned at the end of 
the chapter, when the dead, small and great, stand before 
God, is also figurative, and you not only have a figurative 
resurrection of figurative bodies standing before the great 
white throne, but the solemn realities of death, judgment, 
and eternity, and even Satan himself, are reduced to a mere 
£gure!* To say tbpn that we must give to all of the lan- 
guage a literal, or else to all of it a figurative import, and 
not interpret part literally and part figuratively, is replete 
with absurdity. Such a principle of interp -Marion would 
make complete nonsense of almost any bookj'but especially 
of the Bible. The truth is, as we have already -observed, 
we must adhere to the literal and primary import of words, 
unless there be some warrant to the contrary, and then we 
must give them a figurative import. We sometimes also, 
in popular language, predicate that of the complex whole 
which, strictly and philosophically speaking, is true only 
of one of its parts. In all such cases, the connexion and 
known nature of the subject, most determined ane mean- 
ing. Thus, for example, in speaking of the complex being, 
man, we say that man is mortal, and again we say with 
equal truth, that man is immortal— -the connexion and the 



* See the American Millenarian, for Nov 1, 1843. 



133 



THE FIRST RESURRECTION. 



known nature of the subject clearly showing, that strictly 
and philosophically we mean, in the one case to predicate 
mortality of the body, and in the other we mean to predi- 
cate immortality of the soul. Keeping, therefore, these 
principles of interpretation clearly in view, let us proceed 
to examine the passage before us. The sixth verse, which 
is the one selected for our text, is in immediate con- 
nexion with the fourth and fifth; "And I saw thrones, 
and they sat upon them, and judgment was given unto 
them: and I saw the souls of them that were beheaded 
for the witness of Jesus and for the word of God, and 
which had not worshipped the beast," etc. The con- 
struction in the Greek shews, and such indeed is the 
general opinion of critical commentators that the word 
psuchas translated "souls" is understood in the middle 
of the sentence,* and when the ellipsis is supplied, the 
passage will read thus: " I saw the souls of them that 
Were beheaded for the witness of Jesus and for the wor4 
of God, and [the souls of them] which had not wor- 
shipped the beast, neither his image, neither had received 
his mark upon their foreheads, or in their hands." Two 
classes are here mentioned — one comprises the martyrs, 
those that were beheaded, etc. — the other comprises those 
w T ho had not conformed to the abominations of Antichrists 
or as St. John expresses it, who had not worshipped the 
beast, etc.: "and they lived and reigned with Christ a 
thousand years" — literally according to the most approved 
reading, " the thousand years" — that is, the thousand years 
spoken of in the previous part of the chapter, during which 
Satan, in the symbolical language of the prophet, is repre- 
sented as bound with a chain. "They lived and reigned 
with Christ the thousand years;" and, as we learn from 
the song of the redeemed, this reign is on the earth — "and 

* See Eichhorn on the Apocalypse, vol. ii. pp. 285, 28 7 , ed. Gottingse, 1791 



THE FIRST RESURRECTION. 



133 



hast made us unto our God kings and priests, and ibe shall 
reign on the earth." (Rev, v. 10.) "But the rest of the 
dead lived not again untii the thousand years were fin- 
ished." Here the dead are divided into two grand classes: 
the one class lives again during the thousand years, having 
a part in the first resurrection, but the other class, called 
"the rest of the dead," live not again till after the thou- 
sand years are finished, having a part in the second resur- 
rection, mentioned at the close of the chapter, when the 
dead, small and great, stand before God. The expression- 
u the rest of the dead," denotes a class who are spoken of 
by way of contrast with the martyrs, etc., and of course 
signifies persons and not principles; and as the resurrec- 
tion of this class, which takes place at the end of the 
thousand years, is evidently literal — the resurrection of the 
other class, that is, the first resurrection, must be literal 
also. We maintain, according to the principle of interpre- 
tation already laid down, that the resurrection is in each 
case literal, and not figurative, and we ask, where is the 
warrant for giving any other import to the words ? But 
let us examine the passage a little more minutely. "And 
I saw the souls, etc. and they lived and reigned, etc. but the 
rest of the dead lived not again. Now the expressions in 
the context such as " the rest of the dead " " lived?'' and 
"lived not again" used in connexion with the word 
"souls," clearly shew, that by this phraseology is meant 
persons: and when the prophet says that "the souls of 
them that were beheaded" " lived and reigned," he means 
that those persons, who had been beheaded, lived again, 
and reigned with Christ, being raised from the dead, in 
the first resurrection. The word soul is frequently used 
in this sense in common conversation. Thus, in speak- 
ing of a shipwreck we say, every soul on board perished, 
meaning every person. The word is frequently used in 
this sense by the sacred writers. Out of a multitude 
12* 



134 



THE FIRST RESURRECTION. 



of passages which might be selected, we shall detain you 
by referring only to one or two. Thus in Gen. xlvi. 
26, 27, we read : " All the souls that came with Jacob 
into Egypt, which came out of his loins, besides Jacob's 
son's wives, all the souls were threescore and six ; and 
the sons of Joseph which were born him in Egypt, were 
two souls: all the souls of the house of Jacob, which 
came into Egypt, were three score and ten." Here the 
word "souls'" evidently means persons. The same use 
of the word occurs in Acts vii. 14. So also St. Peter, 
(1 Pet. iii. 20) in speaking of Noah's ark, says: "while 
the ark was a preparing wherein few, that is, eight souls, 
were saved by water." It is perfectly clear, then, from 
the usage of Scripture and from the context, that in the 
20th chapter of Revelation the word "souls" means per- 
sons. This shews the fallacy of affirming that the passage 
means a revival or resurrection of the soul of piety and 
the principles of the martyrs, as a recent writer main- 
tains,* and that when it says, "the rest of the dead lived 
not again until the thousand years were finished," it means 
that the soul or principles of wickedness did not revive, 
and flourish, and have a resurrection, till after the expira- 
tion of that period. f The bare statement of such an expo- 
sition is sufficient to shew its absurdity. Nothing could 
be more far-fetched. It is perfectly clear then, from what 
has been already said, that the passage in question teaches 
the fact, that martyrs and other saints, who have borne a 
faithful testimony for the name of the Lord Jesus, will 
personally be raised in the first resurrection, and reign 
with Christ "the thousand years," while "the rest of the 
dead," that is, the wicked and faithless, live not again, till 
after the thousand years are finished, being raised in the 
second and final resurrection. (Cf. Rev. xx. 5, and Prov. 
xxi. 16.) 

•David Cambell in his "Illustrations of Prophecy," p. 409, Bost. ed. 1840. fib... 



THE FIRST RESURRECTION. 



135 



Considerable light is shed upon this passage in Revela- 
tion, at least so far as it pertains to the resurrection of the 
just, by what we read in the 4th chapter of the first Epis- 
tle to the Thessalonians. " But I would not have you to 
be ignorant, brethren, concerning them which are asleep, 
that ye sorrow not, even as others which have no hope." 
St. Paul is here comforting the believers at Thessalonica, 
who were mourning for the loss of their friends. He 
does not take the course, you will observe, which is taken 
by many ministers at the present day, in comforting believ- 
ers under affliction. He does not say to the Thessalonian 
Christians, you will soon die, and meet your friends.* No. 
He directs their attention to the second advent of the Mes- 
siah, and tells them, that when Christ returns in glory to 
the earth, then all their friends who were sleeping in 
Jesus should return with him. My dear brethren and 
sisters in the Lord, have any of you lost a believing 
father, or mother, or husband or wife — or have you been 
deprived of a sweet babe that is now sleeping in Jesus — 
glory to God! — they shall all return to the regenerated 
earth, when Messiah cometh in his kingdom.t "For if 
we believe," says the Apostle, "that Jesus died and rose 
again, even so them also which sleep in Jesus, will God 
bring with him. For this we say unto you by the word 
of the Lord, that we which are alive and remain unto the 
eoming of the Lord, shall not prevent (i. e. precede, or go 

* This was the consolation previous to the first advent of Messiah. Wit- 
ness the case of David and his child. See Part I. Lecture IV. But Christ 
having now once come in the flesh, believers are directed to look forward to 
his coming again when the saints shall return with him, 

-f- Suppose that a man had a son who was expected soon to return home 
from a long voyage to a distant land, would he not rejoice at the prospect of 
meeting his child 1 — how much more should the believer rejoice when he looks 
forward to the return of the savior with all his saints! Is this fanat- 
acism? Let no one say r "My Lord delay eth his coming." Matt, xxiv* 48. 
Luke xii. 45. 



136 



fHE FIRST RESURRECTION. 



before) them which are asleep. For the Lord himself 
shall descend from heaven with a shout, with the voice of 
the archangel, and the trump of God: and the dead in 
Christ shall rise first : then we which are alive and remain 
shall be caught up together with them in the clouds, to 
meet the Lord in the air: and so shall we ever be with the 
Lord. Wherefore, comfort one another with these words."* 
The word "first " in this passage, where it is said, "the 
dead in Christ shall rise first," refers, it is true, to the pre- 
cedence of the dead in Christ rising before the saints who 
are then alive, and who are caught up together with them 
to meet the Lord in the air; but as a resurrection only of 
the j list is here mentioned, it is evidently the same with 
the resurrection mentioned in our text, and which, as com- 
pared with the resurrection that takes place after the expi- 
ration of a thousand years, St. John calls collectively "the 
first resurrection." To the same event St. Paul refers 
in the 12th and 13th verses of the 3d chapter of the 1st 
Ep. to the Thessalonians. " And the Lord make you to 
increase and abound in love one toward another, and toward 
all men, even as we do toward you : to the end he may 
establish your hearts unblameable in holiness before God, 
even our Father, at the coming of our Lord Jesus Christ 
with all his saints." These passages from St. Paul 
clearly shew, that the first resurrection is not confined to 
the martyrs, as some suppose, for we here read of the 
coming of Christ "with all his saints," not merely those 
who have enjoyed the privilege of sacrificing their lives, 
but all who have borne a faithful testimony for the name 
of the Lord Jesus. 

What St. John calls "the first resurrection," that 
is the resurrection of the martyrs and other saints, at the 
coming of Christ previous and preparatory to the estab- 
lishing of his millennial kingdom, is mentioned also in the 
15th chapter of the 1st Epistle to the Corinthians. In 
* 1 Thess. iv.. 13—18. 



THE FIRST RESURRECTION. 



137 



the 22d verse, St. Paul speaks of a universal resurrection, 
" For as in Adam all die, even so in Christ shall all be 
made alive." But lest it should be thought, that the resur- 
rection of all takes place at the same time, — in other words 7 
that the resurrection of all the righteous is simultaneous 
with that of all the wicked, the apostle proceeds: — "But 
every man in his own order: Christ the first fruits; after- 
ward they that are ChrisVs at his coming." Here ? 
jou will observe, are two grand epochs; — one is the resur- 
rection of Christ, — -the other the resurrection of the 
saints at the coming of Christ; and both are mentioned 
in the same sentence, without any notice of the interval 
between the two, although that interval as we know is 
more than eighteen centuries; — just as the prophets fre- 
quently connect together the birth of Christ at his first 
advent, aud his glorious reign at the second, without any 
notice or intimation of the intervening period ; for as the 
traveller, when he looks at the outskirts of the horizon^ 
sees the parts of the landscape which are comparatively 
near and those which are much farther off, ail beautifully 
blended " into one blue screen and linear outline,"* so the 
eyesight of the prophets, as they saw the grand outline of 
coming events, did not always take in the distance between 
them. The apostle, after noticing two epochs, first the 
resurrection of Christ, and secondly the resurrection of the 
saints at his coming, between which, as we have stated, 
more than eighteen centuries intervene, now mentions a 
third epoch, — "Then cometh the end, when he shall have 
delivered u;i the kingdom to God even the Father ; when 
he shall have put down all rule, and all authority, and 
power. For he must reign, till he hath put all enemies 
under his feet. The last enemy that shall be destroyed is 
death." The destruction of death, however, as we learn 

• Irving's Babylon and Infidelity Foredoomed, vol. II. p. 187j— Clasgow 
edition, 1826. 



138 



TfiE FIRST RESURRECTION. 



from St. John, do i s not take place, till after the expiration" 
of the thousand years, at the final resurrection. This 
seems to be the period to which St. Paul refers, when he 
says: "Then cometh the end," etc., when death the last 
enemy is destroyed. Between the second and third epochs 
therefore, that is between the resurrection of the saints at 
the coming of Christ, and the resurrection of the wicked 
at the close of the millennium, there is an interval of at 
least a thousand years. Then cometh the end, when he 
shall have delivered up the kingdom, that is the mediato- 
rial and millennial kingdom, to God even the Father, &c, 
that God may be all in all. He resigns his commission 
into the hands of his Father, having now accomplished the 
great object for which it was entrusted to him. This is 
the termination of the first epoch in the kingdom of our 
Lord Jesus Christ, commonly called his millennial king- 
dom or kingdom of a thousand years, which is preparatory 
to what is called the eternal kingdom : for not only is t 
Christ to reign a thousand years, but the Scriptures inforni 
us that he shall reign over the house of Jacob forever, and 
of his kingdom there shall be no end.* (Luke i. S3.) I 
have thus given you the interpretation of this passage in 
Corinthians, as it is generally explained by millenarians. 
I am not sure however, but that the interpretation given by 
the Rev. Hugh McNeile, of Liverpool, himself a millen- 
arian, is the correct one.f He thinks that by "the end" 
St. Paul means the end of the present or gospel dispensa- 
tion, and that by the kingdom which is to be delivered up, 
he intends the providential kingdom which Christ now 
administers, sitting at the right hand of his Father, and 
which he resigns into his Father's hands, when he cometh 
in glory to set up his own personal kingdom on the earth. 
* So also the Nicene Creed. 

-f- This latter interpretation is also advocated by the Rev. John Cox, in his 
work, " Immanuel Enthroned," pp. 55-57 



THE FIRST RESURRECTION". 



139 



11 Then cometh the end/' that is, the end of this dispensa- 
tion, — of our Lord's present rule, — of the period for 
which he is sitting at the right hand of God. "And when 
the Lord Jesus shall ( in the exercise of his present 
almighty authority on the Father's throne) have subdued 
all things unto himself, then shall he be prepared to leave 
the Father's throne, and set up his own kingdom upon the 
earth, as the second Adam; himself in manifested man- 
hood, subject to God, who hath thus put all things in sub- 
jection to the glorified Man, that the invisible Jehovah 
may be, all in all, the acknowledged head of him who is 
the constituted head of all things ; for the head of all cre- 
ation is Christ, and the head of Christ is the invisible 
Jehovah in Trinity."* But whichever of these interpre- 
tations we adopt with regard to this passage in Corinthians, 
in either case the apostle sheds light on the doctrine of the 
first resurrection. 

This first resurrection therefore precedes the second, by 
a considerable interval of time, and that interval, as we 
learn from St. John, is a period of at least a thousand 
years. 

But this doctrine derives much collateral support from 
some other passages of Scripture, to which we shall now 
call your attention. 

In the 3d chapter of the Epistle to the Phillippians and 
the eleventh verse, St. Paul expresses it, as the great object 
of his ambition, that he should attain unto the resurrection 
of the dead. "If by any means," says he, "I might attain 
unto the resurrection of the dead" — literally, the resurrec- 
tion from amongst the dead, [exanastasin ton nekron, 
being equivalent to anastasin ek ton nekron) or if the 
Greek preposition ek, or ex, in composition be here regard- 
ed as intensive — a signification which it clearly has in 



* See McNeile on the Second Advent, pp. 64, 65, 



140 



THE FIRST RESURRECTION. 



many passages of the New Testament* — the meaning of 
the word exanastasin will be the extraordinary resurrec- 
tion — that which is emphatically the resurrection of the 
dead — in other words, the glorious resurrection of the 
saints at the coming of Christ Jesus — that is the first 
resurrection. To attain unto this resurrection, the resur- 
rection from amongst the dead, St. Paul says, was the great 
object of his ambition. But if all the righteous, and all 
the wicked were to rise together, then in such a resurrec- 
tion he would have had a part at any rate, and therefore 
there would have been no need of his saying, "If by any 
means I might attain unto the resurrection of the dead." 
But if on the other hand, there was to be a resurrection of 
the saints at the coming of Christ Jesus, who were then to 
receive their glorified bodies, in order that they might 
reign conjointly with Messiah on the regenerated earth, 
then we see how appropriate and forcible was the lan- 
guage of the apostle. Well might he exclaim, "Yea doubt- 
less, and I count all things but loss" — "if by any means 
I might attain unto the resurrection from amongst the 
dead." 

It was on no slight grounds, that such a hope was cher- 
ished by the apostle, for in the 6th chapter of the gospel 
according to St. John, our Savior four times repeats the 
promise to the believer — "I will raise him up at the last 
day." (John vi. 39,40, 44, 54.) The doctrine of the first 
resurrection is clearly recognized by our Savior, in the 
20th chapter of St. Luke. The Sadducees had endeav- 
ored to puzzle him, by putting a question respecting the 
woman who had had seven husbands. " Therefore in the 
resurrection, " said they, " whose wife of them is she? 
for seven had her to wife. And Jesus answering, said 
onto them, The children of this world," or more cor- 

• See Sirr on the First Resurrection, p. 147. 



THE FIRST RESURRECTION. 



141 



redly the children, tou aionos toittou, of this age "mar- 
ry and are given in marriage : but they which shall be 
accounted worthy to obtain, tou aionos ekeinou, that 
age and the resurrection from the dead" — literally the 
resurrection from amongst the dead — or still more exact- 
ly, though the idiom of the English language will hardly 
admit the phraseology — " the resurrection — that — out 
of — dead ones" — ( tes anataseos tes ek nekron: ) repre- 
senting the whole mass of the dead collectively as it were 
in one vast charnel house, and from amongst or out of these 
dead ones a portion are raised up. The Greek preposition 
ek, in this passage, is the same that in Rev. v. 9, our trans- 
lators have rendered " out of:" " out of every kindred, 
and tongue, and people, and nation;" and just as the saints 
are redeemed out of every kindred, &c, so the children of 
the first resurrection are raised out of the collective mass 
of dead ones, and leave "the rest of the dead" that is the 
wicked, in the sleep of the sepulchre, till the thousand 
years are ended. 

But to proceed with the passage, " they which shall be 
accounted worthy to obtain that age, and the resurrection 
from amongst the dead, neither marry nor are given in 
marriage; neither can they die any more, for they are 
equal unto the angels; and are the children of God, being 
the children of the resurrection." (Luke xx. 33-36.) 
What our Savior elsewhere calls " the resurrection of the 
just," when speaking of kindness to the poor and others, 
he said, "And thou shalt be blessed, for they cannot re- 
compense thee: for thou shalt be recompensed at the 
resurrection of the just." (Luke xiv. 14.) You will 
notice the change in the phraseology. Our Savior does 
not say, the resurrection from amongst the just, as he said 
the resurrection from amongst the dead, but the resurrec- 
tion of the just; that is all the just who shall have existed 
up to the period of the world's history referred to; the re- 
13 



142 



THE FIRST RESURRECTION. 



surrection of the just, the ivhole collective body rising 
from amongst the dead, and leaving the wicked be- 
hind. It may here be well to observe, that where our 
Savior says they "neither marry nor are given in marriage, 
neither can they die any more," he refers to the risen, 
changed and glorified saints: and not to individuals 
living in the flesh during the millennium, who are the 
subjects and not the rulers of that kingdom which is ad- 
ministered by Christ and those who have a share in the 
first resurrection. Those who from time to time exist in 
the flesh during this epoch of the world's history, as we 
infer from many passages of scriptures, marry and are 
given in marriage; and after living to a great age and re- 
plenishing the earth, at length die. (Is. lxv. 17-25.) But 
such is not the fact with the children of the first resurrect 
tion. Those who enjoy that blessed privilege are no longer 
subject to these changes. They neither marry, nor are 
given in marriage; neither can they die any more, but 
living and reigning with Christ, under the new heavens and 
on the new earth, they enjoy a state of perfect and eternal 
happiness, and are made kings and priests unto God for- 
ever and ever.* With regard to them we may say in the 

* Some worthy people seem to be very much afraid that if the saints are 
raised from the dead to reign on the earth, the number will be so great that there 
will be a deficiency of food. That the saints are to " reign on the earth''' is 
expressly stated in Rev. v. 10; and that they are not to be incommoded by 
hunger and thirst, is stated with equal plainness in Rev. vii. 16. 1 have only 
to say to those who have any such forebodings, and are afraid to believe in the 
doctrine of the first resurrection, lest peradventure they be subjected to these 
inconveniences, that if it be necessary for the saints to eat and drink during 
their reign upon the earth, the God who is able to raise them from the dead is 
able also to supply them with abundance of food. Others think that there 
will not be room enough on the earth for the risen saints and the nations in 
the flesh. We may safely leave all these difficulties to be settled by him who 
has said, <l The Lord will provide." We shall have sufficient space for our 
bodies, and need have no apprehensions about hunger and thirst. See Ma!, 
iv. 3; and Rev. vii. 16. 



THE FIRST RESURRECTION. 



543 



kriguage of the apostle, "There is neither Jew nor Greek, 
there is neither bond nor free, there is neither male nor 
female : for ye are all one in Christ Jesus. And if ye 
be Christ's, then are je Abraham's seed, and heirs ac- 
cording to the promise" (Gal. iv. 28-29.) 

Now what was the promise to Abraham — not merely 
that in his seed should all the nations of the earth be bles- 
sed, but that he should have the land of Canaan for an 
everlasting possession. Has this promise of the land ever 
been fulfilled to Abraham ? You may say that it was ful- 
filled in his seed. Has it been to them an everlasting 
possession; or have they not been driven from this land, 
and scattered into all lands? Again : even if his posterity 
had enjoyed it for a perpetual possession, this would not 
have fulfilled the terms of the promise. For that promise 
was, " to thee will I give itj and to thy seed for ever. 
(Gen. xiii. 15.) To Abraham personally, as well as to his 
seed after him.* The same promise was afterwards re- 
newed to Isaac, and to Jacob. 

Let me call your attention to St. Stephens comment on 
this promise, as recorded in the 7th chapter of the Acts of 
the Apostles : "The God of glory appeared unto our father 
Abraham, &e. Then came he out of the land of the Chal- 
deans, and dwelt in Charran. And from thence, when his 
father was dead, he removed him into this land wherein ye 
now dwell." Now mark the words that follow: "And 
he gave him none inheritance in it — no, not so much as 
to set his foot on : yet he promised that he ivould give 
it to him for A possession, and to his seed after him, 
when as yet he had no child." St. Stephen here expressly 
declares, that the promise has never been fulfilled. The 
inference, therefore, which the Jewish Rabbis have drawn 

*Cf. Gen. xiii. 15: xv. 7: xvii. 8: xxvi. 3: xxxv. 12: Ex. \i. 4-8: Deut, 
i. 8: xi. 21: xxx. 20. 



THE FIRST RESURRECTION. 



from this promise of the land, is undoubtedly correct — - 
that Abraham, Isaac and Jacob, will yet be raised from the 
dead to inherit it, otherwise God's promise would fail of its 
fulfilment. How is Daniel to stand in his lot at the end 
of the days and enjoy the millennial blessedness, unless he 
be raised from the dead ? St. Paul evidently takes the 
same view of the subject in the 11th chapter of Hebrews. 
"These all died in faith, not having received the promises, 
(that is not having obtained the things promised,) but 
having seen them afar off, and were persuaded of them, 
and embraced them, and confessed that they were strangers 
and pilgrims on the earth. " (v. 13.) ''These all having 
obtained a good report through faith received not the pro- 
mise: God having provided some better thing for us, that 
they, ivithout us, should not be made perfect, (vv. 39, 40.) 

Here St. Paul says, that all these illustrious persons, 
who had died in faith, did not receive the promise, that is, 
did not obtain the thing promised, for both the living 
saints and those who were dead, were to be made per] ect 
together, that is, they ivere to enjoy- the fulfilment of :he 
prom ise and en ter into the possession of the land at the 
same time. And when is that, if it be not in the first 
resurrection, when they return to the land under Im- 
manuel's banner ? Well might the apostle commend the 
faith of those who sealed their testimony with their blood, 
in order that they " might obtain a better resurrection." 
It is in vain to say, that this land, which was promised to 
Abraham, means either the church, or a heavenly rest in 
some distant, unknown part of the creation; for Stephen 
says to the Jews of his day, that the land promised to 
Abraham w T as the very land in which they icere dwelling 
at that time. And what was that, but the literal land of 
Palestine ? And the Lord, when he tells Abraham, that 
he had given this land to his seed, describes it as " the land 
from the river of Egypt unto the great river Euphrates." 



THE FIRST RESURRECTION. 



145 



(Gen. xv. 18.) And then follows an enumeration of the 
wicked nations which at that time possessed the land, and 
which the children of Israel were directed to extirpate. 
Thus not only is the land of Palestine to be given to Abra- 
ham and his seed, but according to these boundaries, the 
present Palestine is to be greatly enlarged. Hence you 
see the force of our Savior's argument with the Sadducees, 
in proof of the resurrection from the dead. He speaks of 
the God of Abraham, Isaac, and Jacob, and says that God 
is not the God of the dead but of the living, and hence 
infers the resurrection of the patriarchs from the dead; for 
in the Abrahamie covenant God promised that he would 
give them the land — give it to them not while dead but 
while living — and hence in order to enjoy the fulfilment 
of this covenant or contract, and possess the promised 
land, they must be alive from the dead, for God is not the 
God of the dead, says our Savior, hut of the living* 

This doctrine of the first resurrection, is the key which 
unlocks many difficult passages in Scripture. 

Take the fifth commandment for example, which St, 
Paul so appropriately cites in the 6th chapter of his epistle 
to the Ephesians: " Children, obey your parents in the 
Lord: for this is right. Honor thy father and mother, 
(which is the first commandment with promise,) that it 
may be well with thee, and that thou may est live long on 
the earth." (Eph. vi. 1-3.) Is it a fact then, that obedient 
children always live long on the earth ? Do they expe- 
rience the fulfilment of the promise, "that their days shall 
be long in the land ? " Or is it not often the case, that 
they die when they are very young? But if they are 
raised in the first resurrection, and then possess the land, 
we see how the promise may be verified in all its length 

* Cf. Ex. iii. 6: Matt. xxii. 31, 32: Mark xii. 26, 27, and see the works of 
the learned Joseph Mede, one of the most eminent and pious divines of the 
seventeenth century. 

j a* 



146 



THE FIRST RESURRECTION. 



and breadth. The same remarks apply to all such passages 
as this; "Blessed are the meek, for they shall inherit the 
earth," (Matt. v. 5,) or the land, i. e. the promised land, 
the land which God gave to Abraham, and to his seed, for 
an everlasting possession. A multitude of these passages 
occur in the 37th Psalm, such as, " The righteous shall in- 
herit the land, and dwell therein" — " Wait on the Lord, 
and keep his way, and he shall exalt thee to inherit the 
land: when the wicked are cut off, thou shalt see it." 

The only objection to these views which I deem it of 
any importance to notice in this connexion, is derived from 
that class of passages in the Bible which seem to speak of 
the resurrection of the righteous and the wicked as being 
simultaneous. Events however are frequently grouped 
together in the Bible, sometimes in the same sentence, 
which, in regard to their actual occurrence, are many ages 
apart. This we have seen exemplified in the passage in 
Corinthians, where the resurrection of Christ and that of the 
saints at his coming, which is at least nearly two thousand 
years afterwards, are mentioned in the same sentence, 
without any notice of this long interval. In like manner, 
the resurrection of the righteous and of the wicked may 
be mentioned, without any notice of the intervening one 
thousand years, as in the 5th chap, of John: " Marvel not at 
this; for the hour (i. e. the time, the word translated "hour" 
being often used in this sense in the New Testament,*) 
^the hour [or the time] is coming, in the which all that 
are in the graves shall hear his voice, and shall come forth; 
they that have done good unto the resurrection of life; and 
they that have done evil unto the resurrection of damna- 
tion." (John v. 28, 29.) We have already shown, that 
the resurrection of life, so far as the first resurrection is 
concerned, takes place at the beginning of the thousand 

* See Brooks' Elements of Prophetical Interpretation, and Sirr on the First 
Resurrection, 



THE FIRST RESURRECTION, 



147 



years, and that the resurrection of damnation does not take 
place till after its close: at which time there is also a resur- 
rection to eternal life of such of the righteous, as shall have 
lived in the flesh, after the first resurrection, and from 
time to time during the millennium, but who, in the course 
of nature, after arriving at a great age have at length died, 
(Is. lxv*. 17—22.)* 

There is a passage, however, in the 12th chapter of Dan- 
iel, which perhaps presents more difficulty: "And many 
of them that sleep in the dust of the earth shall awake, 
some to everlasting life, and to shame and everlasting con- 
tempt." (Dan. xii. 2.) The passage, when literally ren- 
dered from the Hebrew, reads thus: "And many from 
out of \ the sleepers — dust of the earth: — (cf. Gen. ii. 7, 
and see Bush's note on that passage) — shall awake; these 
to everlasting life, and those to shame and everlasting con- 
tempt." This resurrection cannot be after the millennium, 
for the context shows, that it is at the deliverance of the 
Jewish nation, and the destruction of the Antichrist men- 
tioned at the close of the 11th chapter of Daniel — events 
which are acknowledged by all to be pre-millennial. The 
11th chapter concludes thus: "Yet he shall come to his 
end, and none shall help him." The 12th chapter, pur- 
suing the same narrative, continues: " And at that time- 

* See Part II. Lecture IV. 

j- The Hebrew particle here is MiN abbreviated and followed by what the 
grammarians call a Daghesh forte, i. e. a little point indicating that the suc- 
ceeding letter is doubled. Among the various significations of the particle MiN. 
Gesenius in his Hebrew Lexicon, (Leipsic ed. 1833, p, 584) says, that it de- 
Bignates a part taken out of the vjhole— 1 ' partem designans e Mo exem- 
tam^—and corresponds to the Latin preposition e, ex, and the Greek ek, ex, 
which from the original of Rev. v. 9, our translators, as we have already men- 
tioned, have rendered " out of,'' where the saints are said to be redeemed 
"out of every kindred," etc. See also Gesenius on the word yshny, (Dan,, 
xii. 2,) pronounced, according to the Masoretic pointing, ye-shanay, and 
meaning sleepers" or " those who, are sleeping? or " sleeping ones? corres- 
ponding to the Latin dormienles. (Gesenius' Hebr. Lex. p. 453.) 



THE FIRST RESURRECTION. 



shall Michael stand up, the great prince which standeth 
for the children of thy people, and there shall be a time 
of trouble, (cf. Jer. xxx. 7,) such as never was, since there 
was a nation, even to that same time: and at that time 
thy people shall be delivered, every one that shall be found 
written in the book. And many from out of the sleep- 
ers — dust of the earth — shall awake; these to everlasting 
life, and those to shame and everlasting contempt." (Dan. 
xii. 1,2.) This resurrection then is said to be cotempora- 
neous, that is, at the same general epoch, with the over- 
throw of the Antichrist, and the deliverance of the Jewish 
people, and is therefore pre-millennial . After much re- 
flection, and a careful examination of the different interpre- 
tations which have been given to this difficult passage, I 
ani on the whole inclined to adopt the following: "And 
many from out of the sleepers, etc. shall awake: these 
(i. e. the many who awake, shall be) to everlasting life; 
and those (i. e. the rest of the sleepers, those who do not 
then awake, or as St. John expresses it, Rev. xx. 5, "the 
rest of the dead," those who are left in their graves, at 
the time of the first resurrection, shall be) to shame and 
everlasting contempt."* 

*" The following remarks of- Mr. Habershon are certainly- very plausible, and 
well worthy of attentive consideration. Possibly they may contain the true 
key to the explanation of the difficulty. After citing Dan. xii. 2, 3, Mr. H. 
observes : " In language as plain as it seems possible to express it, the Jews are 
next informed of a new scene of wonders that will succeed to the marvellous 
events above described in a partial resurrection of the dead ! " Many,'.' 
or according to the more just and exact translation of the Hebrew, " Multi- 
tudes of them that sleep in the dust of the ground shall awake ! " and those, 
both of the righteous and of the wicked : " some to everlasting life, and some to 
shame and everlasting contempt." These words then reveal several important 
truths : 1st. The certainty of the resurrection of the dead ; in regard to which 
L would observe, that death is here called a sleep, which also in the New Tes- 
tament is the common name for it. The dead therefore are only sleeping ! 
2d. That the future state of both the righteous and the wicked to which they 
shall rise,,is here declared to be eternal, of perpetual duration: everlasting life 



THE FIRST RESURRECTION. 



149 



We come therefore to the conclusion, that there will be 
a literal resurrection of the bodies of the saints, at the per- 
sonal and pre-millennial coming of our Lord Jesus Christ; 
the dead being raised from their graves, and the living 

on the one hand, and everlasting shame and contempt on the other. 3d. That 
these two respective conditions of the righteous and the wicked are therefore 
to be the very opposites of each other — the former to be that of perfect happi- 
ness and glory, and the latter that of perfect shame, contempt, and misery. On 
the former the prophet most debghtfully dwells, while he only speaks generally 
of the latter: they that be wise, he goes on to say, shall shine as the bright- 
ness or splendor of the Jirmanent, exalted to the highest place of distinction; 
and they that turn many to righteousness shall be as (he stars forever and 
ever,- which points out the duration of their happiness in the strongest lan- 
guage that can express eternity. " The glories of the future world," observes 
Wintle on this passage, " are adumbrated in Scripture by the loftiest and most 
splendid images in this ; but after all, so inadequate is language, and so inferior 
the conceptions of the human mind, to this great subject, that the finest de- 
scription of the joys of eternity is that negative one of St. Paul's, which he 
hath in some measure borrowed from Isaiah : " Eye hath not seen, nor ear 
heard, neither have entered into the heart of man, the things which God hath 
prepared for them that love him." (See Bishop Lowth on Isaiah lxix. 4.) 
4th, We have it here likewise revealed, that there shall be more than one re- 
surrection, for that here spoken of is but partial. Many, or multitudes of 
them that sleep in the dust of the earth shall awake, not all. Besides which, 
I consider the resurrection as having, pursuant to the declared object of the 
vision, a more special reference to the Jews; and accordingly that it is intended 
to express, particularly in the second verse, that many of them (the Jews) that 
sleep in the dust of the earth shall awake, some to everlasting life, and some to 
shame and everlasting contempt. Not that this resurrection will be exclusively 
confined to them any farther than as it regards the wicked ; for, as we shall 
hereafter notice in the Revelation, as well as by what appears from some of St. 
Paul's Epistles, the dead in Christ, under the Christian dispensation, shall 
likewise at this time awake from the dust : " Christ, the first fruits; afterward 
they that are Christ's at his coming.'' (1 Cor. xv. 23; see likewise 1 Thess. iv. 
13-17.) So that it appears to be God's special appointment, that, of those 
who lived under the Jewish dispensation, multitudes both of the righteous anct 
the wicked shaft arise in this resurrection ; while of those under the Christian 
dispensation, this will be confined to the righteous. " And I saw thrones, and 
they sat upon them, and judgment was given unto them : and I saw the souls 
of them that were beheaded for the witness of Jesus, and for the word of God, 
and which had not worshipped the beast, neither his image, neither had re- 



150 



THE 1TRST RESURHITCTIOTr. 



changed in the twinkling of an eye; that is to say, all will 
be raised and changed who have a share in the first resiu> 
rection. 

Who then are partakers in this glorious privilege ? After 
what has been already said, a word will be sufficient to 
answer the inquiry. 

From the passages which have been cited from St. Paul's 
first epistle to the Thessalonians, it appears that all the* 
saints who are then sleeping in Jesus, and have existed 
from the beginning of time up to the second advent, both 
Jews and Gentiles, will have a share in this blessed con- 
summation. 

The saints in the flesh, who are then alive on the earth, 
will also have a part in it. The promise of the Savior to 
every true believer is, " I will raise him up at the last 
day." In the 9th chapter of the Epistle to the Hebrews, 
at the 2Sth verse, St. Paul says : " Unto them that 
look for him, shall he appear tht second time with- 
out sin unto salvation." And in 2- Tim. iv. 8-, he says 
that a crown of righteousness shall be given in that 
day by the Lord, the righteous Judge, unto all them 
that love his appearing. Their bodies shall be changed 
in a moment, in the twinkling of an eye, and made like 
unto the glorious body of our Lord Jesus Christ, according 
to the mighty working whereby he is able even to subdue 
all things unto himself. Thus to the righteous of the last 
generation, the generation alive at the coming of our Lord, 

deived his mark upon their foreheads, or in their hands'; and they lived and 
reigned with Christ a thousand years. But the rest of the dead lived not again 
until the thousand years were finished. This is the first resurrection." 
(Rev. xx. 4, 5.) Habershon's Dissertation on the Prophetic Scriptures, pp. 
371—373, London edition, 1842. 

Mr. Begg also is of the opinion, that some of the wicked will be raised at 
the time of the first resurrection. But Mr. Cuninghame, and the generality of 
the writers on this subject, maintain that the righteous alone will then be raised, 



THE FIRST RESURRECTION. 



151 



fthere will be an instantaneous* and perfected salvation, 
both of soul and body A 

Dear brethren, would you ensure a place in the first re- 
resurrection, you must have the character of those who 
partake of it. None but the holy participate in its glories. 
For " blessed and holy is he that hath part in the first 
resurrection." My hearers, you must be born again — 
through evil and through good report, you must bear a 
faithful testimony for the absent King — you must love the 
appearing of your dear Lord and Savior, that when he 
cometh in his glory, you may be prepared for his arrival, 
and receive from the lips of the Bridegroom a hearty wel_ 
come to the marriage feast. For " unto them that look 
for him shall he appear the second time without sin unto 
salvation." (Heb. ix. 28.) May that time soon come- — 
may the morning of the first resurrection soon dawn on 
this benighted and sinful world — may we all have a share 
in its glories, and be found among those who are both 
loving and expecting the appearance of our Lord and 
Savior Jesus Christ." "Blessed is that servant, whom his 
Lord when he cometh shall find watching." 

* When I speak of it as instantaneous, I refer to their being suddenly caught 
up in the clouds, in their changed and glorified bodies, for the purpose of being 
immediately judged and rewarded — although this judgment, which is for the 
manifestation of God's justice, wisdom and glory, before that portion of the 
universe then assembled, may occupy a considerable time. (See Part IT. 
Lecture IV.) The great battle of Armageddon appears to be subsequent to 
the rapture, into the air, of the living saints. (See Lect. IV. ib.) They are 
caught up in the clouds to meet the Lord, and after being judged according to 
^heir works, descend with him and take their station on the Mount of Olives, 
Zech xiv. 4, 5. 

j- See McNeile on the Advent. 



LECTURE IV. 



THE JUDGMENT, IN THE GREAT DAY OF THE 
SECOND ADVENT. 



"13ECATTSE HE HATH APPOINTED A DAT, IN THE "WHICH HE WILL JUDGE 
THE "WORLD IN RIGHTEOUSNESS B X THAT MAN "WHOM HE HATH ORDAINED." 

Acts xvii. 31. 



Introduction — the common idea respecting the Day of Judgment — The Scrip- 
tural characteristics of a judge — Office of the Hebrew judges — The nature 
of the office not changed when the Israelites desired a king. — The Lord 
Jesus Christ is to be the Judge. — The glorified Saints. — The meaning of 
the word "day.'' — What is the Day of Judgment? — 2 Tim. iv. L — The 
morning of this great day ushered in by a judgment of the living and the 
dead. — Who are the dead that are judged at the beginning of this day 1 
Who are the quick or living ones 1 — Note, a misrepresentation guarded 
against. — Supposed order of events. — Various passages examined. — The 
conflagration. — The new heavens and the new earth in 2 Pet. Ui. compared 
with Is. lxv. 17-25. — Note, extract from Chalmers. — The conflagration, 
and the new heavens and the new earth pre-millennial. — The earth replen- 
ished with man and beast. — The judgment at the close of the great day. 
Conclusion. 

The idea which most persons entertain respecting the 
day of judgment is, that it is a short period, of perhaps 
twelve, or twenty-four hours, in which is held a grand 
assize; all the righteous, and all the wicked being then 
tried by the Messiah, and receiving a reward according to 
their works. This however is very far from the descrip- 
tion of that day, as given in the Bible. 

The Scriptural characteristics of a judge are, not merely 
to hold an assize, but to deliver the people, to take ven- 
geance on their enemies, and to exercise all the functions 



/THE GREAT DAY OF JUDGMENT. 



153 



of kingly authority. Hence in Scripture to reign and to 
judge are words often used interchangeably. " Arise, 0 
God, judge the earth ; for thou shalt inherit all nations." 
To the Messiah* it is promised, that he shall have the hea- 
then for his inheritance, and the uttermost parts of the 
earth for a possession. " The Lord cometh to judge the 
earth; with righteousness shall he judge the world, and 
the people with equity." " 0 let the nations be glad, and 
sing for joy: for thou shalt judge the peop'e righteously, 
and govern the nations upon earth." "Behold a king 
shall reign and prosper, and shall execute judgment and 
justice in the earth. In his days Judah shall be saved, 
and Israel shall dwell safely: and this is his name whereby 
he shall be called the Lord our righteousness. And he 
shall judge among many people, and rebuke strong nations 
afar off: and they shall beat their swords into plough- 
shares and their spears into pruning-hooks: nation shall not 
lift up sword against nation, neither shall they learn war 
any more." (See Ps. Ixxxii. 8; xcviii. 9; lxvii. 4: Jer. 
xxiii. 5; Micah iv. 3; Is. ii. 4.) Here the union of regal 
and judicial acts seems to be plainly asserted. In other 
words, it is the office of a judge in Scripture "to rule and 
govern, — to protect and bless as well as to adjudicate and 
punish. "t Sometimes the word judge seems to be used 
in the restricted import of holding an assize, and giving 
a decision, and sometimes it appears to be used in the more 
extended import already referred to. The connexion must 
in each case, shew what is the exact meaning. And here 
let me ask in passing, what will you do with those pas- 
sages which speak of Messiah's reign, if you deny that 
that reign is personal? You say perhaps, that you will 

* By this it is not intended to deny, that conjointly with Christ the children of 
the first resurrection are princes and judges in the earth. (See Pt. II. Lec. V*) 
j- Henshaw on the Second Advent, p. 173. 

14 



154 



THE GREAT DAY OP JUDGMENT, 



give them a spiritual and figurative import. Let us look 
for a moment at the practical operation of this mode of 
exposition. You go to the Jew, and attempt to convince 
him, that Jesus Christ was the promised Messiah. You 
point to those passages in the prophets, which foretold that 
the Messiah was to be born at Bethlehem, of the tribe of 
Judah,and of the house and lineage of David — that he was 
to be cut off within seventy weeks, or four hundred and 
ninety prophetical days, that is, four hundred and ninety 
literal years, from the decree for the rebuilding of the city 
and temple at Jerusalem — that he was to suffer and die — 
and to enter into his glory. You turn to the volume of 
history, sacred and profane. You shew that when Jesus 
Christ came into the world, there was at that time a gene- 
ral expectation of Messiah's appearance, — and that all these 
different characteristics were exhibited in the man Christ 
Jesus. He came at the time appointed near the expira- 
tion of the seventy prophetical weeks, and as Daniel had 
foretold, he was cut off, but not for himself— as Isaiah had 
predicted, for the sins of the people was he stricken; — he 
was numbered with the transgressors, being accounted a 
malefactor and crucified between two thieves, — and he 
made his grave with the wicked and with the rich in his 
death, (or as the passage may be rendered,) his grave was 
appointed with the wicked, but he was with the rich in his 
death; that is, although his enemies had designed that he 
should be buried with the wicked, this purpose was not 
carried into effect, for he was buried in a rich man's tomb, 
prepared by Joseph of Arimathea.* He was born at 
Bethlehem of the tribe of Judah and the house of Da- 
vid, — and thus these predictions of Micah, Daniel, and 
Isaiah,t were all literally fulfilled in the "man of sorrows." 
You press the Jew with this interpretation, and. you won- 

* See Barnes' able note on Is. liii. 9. j Mic. v. 2; Dan. ix. 24-26; Is. liij, 



TJIE GREAT DAY OF JUDGMENT. 



155 



$ef at his unbelief, for you think that you have demonstra- 
ted that Jesus Christ was the promised Messiah. All this 
seems quite plausible, says the Jew, but let us read a little 
further. He then points you in the context to those pas- 
sages which speak of the Messiah as a mighty conqueror, 
a terrible avenger, a triumphant king, who w*as to rule over 
the Jewish nation on the mountains of Israel, and to over- 
throw their enemies with a dreadful slaughter. Now, says 
the Jew, what do you do with all these predictions which 
speak of the Messiah as a glorious prince sitting on the 
throne of David ? Oh, says the Christian, I spiritualize 
these, for it is quite contrary to the nature of Messiah's 
kingdom, that he should reign personally on the earth. 
Ah, says the Jew, that is the very point in debate, and I 
have just as good a right to spiritualize those predictions 
which you have quoted, as you have to spiritualize these. 
Now why do you believe, continues the Jew, that Mes- 
siah was born of a virgin ? You immediately answer, you 
give this literal interpretation to Scripture, because it is a 
fact, — and then replies the Jew with unutterable scorn, 
"you believe Scripture, because it is a fact! — /believe it 
because it is the word of God;* and therefore I believe, 
that Messiah will reign forever over the house of Jacob." 
And it is no wonder, my brethren, that according to this 
inconsistent mode of interpretation — explaining literally 
the prophecies which have been fulfilled, and then ex- 
plaining figuratively those which are yet unfulfilled — it 
is no wonder, I say, that the Jew remains unconverted. 
The truth is, the Jew and the Christian in the case sup- 
posed, are both wrong. The correct mode is to apply the 
same principle of interpretation throughout, and uniformly 
to give the language its literal and primary import, unless 

* A conversation similar to this actually occurred between a Christian min- 
ister and a Jew. See the conversation related in a work entitled " Immanuel 
enthroned,' ' by the Rev. John Cox, p. 20. 



i5a 



THE GREAT DAY OP JtTftGMENT^ 



there be some warrant either in the connexion and Coil* 
text, or in the known nature of the subject to give it a fig- 
urative import. Apply this principle of interpretation, 
and you must come to the conclusion that both these- 
classes of predictions have an exact and literal fulfilment. 
Thus it will appear, that Jesus Christ who was born at 
Bethlehem, is the promised Messiah, — "that he has already 
come in the flesh to make atonement for the sins of his' 
people, — -and that having thus fulfilled one class of the 
prophecies, he w ill again appear to accomplish those which' 
are still unfulfilled; not as the man of sorrows, but as a ter- 
rble avenger, a triumphant prince, a righteous judge who" 
will restore the kingdom to Israel, and after inflicting st 
tremendous retribution on the enemies* of the Jews, " reign 
in Mount Zion and in Jerusalem, and before his ancients 
gloriously." I hold it to be as clearly revealed in the 
Bible, that our Lord Jesus Christ will hereafter appear in 
giory to reign and triumph, as it is that he once came in 
humiliation to suffer and die. But to return to the line of 
our argument. We were shewing you, that the Scriptural 
characteristics of a judge were not confined to what in the 
restricted sense are called judicial acts, that is holding a 
court and giving a decision. In the Acts of the Apostles, 
10th chapter and 42d verse, — in 2 Tim. iv. I ; and 1 Pet iv. 
5, — the Lord Jesus Christ is said to be the judge of quick 
and dead; that is, of the dead and living, — for such, you 
are well aware, is here the meaning of the word " quick" 
Now compare with these passages Rom. xiv. 9, where we 
read, "For to this end Christ both died, and rose, and 
revived, that he might be lord (literally, might exercise 
lordship or regal authority. See Luke xxii. 25, where the 
same word in the Greek occurs, and is thus rendered : " The 
kings of the Gentiles exercise lordship over them;") to 
this end Christ both died, and rose, and revived, that he- 
might be lord of, or exercise lordship or regal authority 



THE GREAT DAY OF JUDGMENT. 



157 



over the dead and living/* In the one case he is said to 
be the judge, and in the other to be the king or Lord of 
quick and dead. 

But some light will be thrown on the meaning of the 
words judge and judgment, if we consider the office of 
the Hebrew judges in ancient times, such as Sampson, 
Gideon, Jepthah, and others. You recollect that these 
men were said to judge Israel. Now what was their office? 
Was it not to deliver the people, and subdue their enemies, 
as well as to attend to the administration of law ? Most 
assuredly. And when the children : of Israel desired a 
king, it was not so much a change in the nature of the 
office that they wished, as to have it in a settled and per- 
manent form.* Thus we read in the 8th chnpter of the 
1st book of Samuel, "Then all the elders of Israel gathered 
themselves together, and came to Samuel unto Ramah, and 
said unto him, Behold thou art old, and thy sons walk not 
in thy ways: now make us a king to judge us, like all 
the nations. But the thing displeased Samuel when they 
said, give us a king to judge us" "Nevertheless, the 
people refused to obey the voice of Samuel; and they said 
Nay, but we will have a king over us, that we also may be 
like all. the nations; and that our king may judge us, 
and go out before us, and fight our battles." (1 Sam. viii. 
5-6-19-20. Here the word judge, as connected with the 
word king, evidently signifies the exercise of civil au- 
thority in a very comprehensive sense, that of reigning and 
administering justice, protecting the people, and avenging 
them on their enemies. And such is precisely the office 
of Messiah. But without enlarging further, we think suf- 
ficient has been said to show what is included in scripture 
in the office of a judge, and consequently what is meant by 
the w r ord judgment. 

* See Brooks' Elements of Prophetical Interpretation. 



IBS 



THE GREAT DAY OP JUDGMENT* 



We now call your attention for a moment, to the mean- 
ing of the word day : what is the day of judgment ? 

The word "day" is used both in the Bible, and in com- 
mon conversation with great latitude. It sometimes means 
a short space of twelve or twenty-four hours, sometimes a 
year, and sometimes a much longer period. In the second 
chapter of Genesis, where we read of the day in which God 
created the heavens and the earth, it evidently refers to 
the whole period of creation. In the first chapter of Gene* 
sis, it refers to the six different epochs of creation, and the 
period of rest during the seventh; and here, according to 
some, the word day means twenty-four hours, — others think 
that it means a period of six thousand years, and that the 
six days of creation are thirty-six thousand years. It is 
not, however, my present design to enter into any exami- 
nation of these conflicting theories, I simply call your 
attention to the fact, that in the first chapter of Genesis the 
word day is used with reference to seven distinct epochs — » 
in six days God made the heavens and the earth, and rested 
on the seventh day; and in the second chapter it is used in 
a more extended sense to cover the whole period — " the 
day" — that is the portion of time or duration in which 
God created the heavens -and the earth. (Gen. ii. 4.) It is 
used to denote the forty years wandering in the wilder- 
ness, which is called " the day of temptation ; (Heb. iii, 
8;) it is used to denote the time of the ingathering of the 
Jewish people — "And it shall come to pass in that day, 
that the Lord shall set his hand again the second time to 
recover the remnant of his people." (Is. xi. 11.) Peter in 
speaking of the events connected with the judgment day, 
says in his 2d Epistle, 3d chapter and Sth verse, "Beloved 
he not ignorant of this one thing, that one day is with the 
Lord as a thousand years, and a thousand years as one 
day." The word day being used in scripture v ith this 
variety of import, we. must in each case determine,- the 
L4* 



THE GREAT DAY OF JUDGMENT. 



meaning from the context and the known nature of tha 
subject. The day of judgment is the time or period oi 
judgment; and if we would ascertain the length of this pe- 
riod we must derive the information not from any precon- 
ceived opinions of our own, but from the statements of the 
sacred writers. 

We have seen that in Scripture, the office of a jurlge is 
not merely to hold an assize, but also to rule and govern.- 
That the Lord Jesus Christ is to be the judge,* I need not 
stop to prove. I refer you to one or two passages, which 
set the question at rest. In the gospel according to St. 
John, we read, "the Father judgeth no man but hath com- 
mitted all judgment unto the Son, that all men should 
honor the son even as they honor the father." " For as 
the Father hath life in himself, so hatb he given to the 
Son to have life in himself; and hath given him authority 
to execute judgment also, because he is the Son of 
man" (John v. 22-23-26-27.) In the Acts of the Apos- 
tles, "he hath appointed a day in which, he will judge the 
world in righteousness by that man- whom he hath or- 
dained; whereof he hath given assurance unto all men, in 
that he hath raised him from the dead/' (Acts, xvii. 31.) 
In 2 Tim. iv. 1, " I charge thee therefore before God, and 
the Lord Jesus Christ, who shall judge the quick and 
the dead, at his appearing and his kingdom." The 
same thing is evident from the old Testament; for we 
read in Jeremiah, as well as to the same effect in many 
other places, " Behold the days come, saith the Lord, that 
I will raise unto David a righteous branch, and a King 
shall reign and prosper, and shall execute " — what ? — 
"judgment and justice in the earth" In his days Judah 

* The glorified saints, as we have already stated, after having been first . 
judged themselves, will be fellow judges with the Messiah, and reign con* 
jointly with him. See Part II., Lectures I., HI., V. and VII.; Psalm cxli£»:„ 
Oil. Cor. vi. 2-3. 



160 



THE GREAT DAY OF JUDGMENT. 



shall be saved, and Israel shall dwell safely: and this is 
his name whereby he shall be called, The Lord our 
Righteousness." (Jer. xxiii. 5-6.) It is universally ad- 
mitted, that Messiah is the person here intended. That 
he is fully qualified to exercise this office, will be readily 
acknowledged by all who believe that he is "God manifest 
in the flesh." If he could tell the woman of Samaria all that 
she ever did in her life — if he searcheth the hearts, and 
trieth the reins of the children of men, to give to every 
man according to his worKs ; if he is the Almighty agent 
who created the universe, and who will change the bodies 
of the saints in the last great day, then assuredly he is fully 
qualified "to execute judgment." (John iv. 29, 39. 
Rev. ii. 23,and Jer. xvii. 10. John i. 1-3. Phil. iii. 20- 
21. John v. 27.) 

Having thus considered who is to be the judge, and 
what is the nature of his office, I proceed to show that the 
day of judgment is a period of at least a thousand years ; 
that the morning and evening of this great day, in other 
words its beginning and ending, are signalized by what in 
the restricted import of the word we call judicial acts — and- 
that the whole of the day includes the period of Christ^ 
millennial reign: 

That this day is a period of at least a thousand years, is 
evident from the 20th chapter of the Revelation of St 
John, where we are told that a thousand years intervene 
between the resurrection of the saints at Messiah's 
coming, and the resurrection of the wicked at the final 
judgment. 

In our lecture last Sunday evening,* we examined the 
doctrine of the first resurrect l ion, and called your attention 
to the astounding fact, that at the coming of Christ, pre- 
vious and preparatory to the establishment of his milleii- 



* December 11th, 1842. Part II.,. Lecture III. 



TSE GREAT DAY OP JUDGMENT. 



t\m\ kingdom in the earth, there will be a literal resurrec* 
tion of the bodies oj the saints ; who are to reign with 
Christ, during the thousand years, under the new heavens 
and on the new earth. (Dan. vii. 14, £7 ; Rev. v. 10.) 
But in Rev. xi. 17-18, referring to this event, we read, — 
"We give thee thanks, 0 Lord God Almighty, which 
art, and wast, and art to come; because thou hast taken to 
thee thy great power and hast reigned. And the nations 
were angry, and thy wrath is come, and the time of the 
dead that they should be judged,- and- that thou shouldst 
give reward unto thy servants the prophets, and to the 
saints, and them that fear thy name small and great ; and 
shouldest destroy them which destroy the earth." To the 
same effect in the passage already quoted from 2 Tim. iv. 
,1, we read that the Lord Jesus Christ "shall judge the 
quick and the dead, at his appearing and his kingdom." 
His appearing and his kingdom, and the judgment of the 
quick and dead, are here said to be cotemporaneous. It- 
is evident, therefore, that the beginning of the tho isand 
years of Messiah's reign, in other words the morning of 
this great day is ushered in by a judgment both of the 
living and the dead. 

But who are the dead, that are referred to? Evidently 
the saints that have been sleeping in Jesus, and who at the 
coming of Messiah are raised from their graves to have a 
part in the first resurrection. St. Paul says, in his 1st 
Epistle to the Thessalonians, that when the Lord Jesus 
Christ comes, all the saints shall be brought with him. 
(1 Thess. iv. 14.) And in his 2d Epistle to Timothy, that at 
the same period the dead shall be judged ; or according to 
the exact and literal rendering of the passage from the ori- 
ginal Greek, " the Lord Jesus Christ, who shall judge 
living ones and dead ones," etc.* The dead ones wha 

* & Tim. iv. 1. See the Greek— tou mellontos krinein zontaskai nektons:. 



THE GREAT DAT OF JUDGMENT. 



are to be judged at the beginning of the thousand years/ 
are not the whole mass of the dead ; for a large portion of 
these, St. John tells us, live not again till the thousand 
years are ended ; and then they are raised from the dead, 
and judged according to their works — (Rev. xx. 5, 12, 13 ; 
but they are the saints who have been sleeping in Jesus, 
(1 Thess. iv. 14.) 

And, who are the quick or living ones that are judged 
on the morning of the great day ? In the first place, they 
are the saints who are then alive upon the earth, expecting 
and loving the appearance of their Lord, and who are 
caught up in the clouds to meet him in the air.* Their 
bodies are changed in a moment, in the twinkling of an 
eye, and made like unto the glorified body of Jesus Christ. 
They are ever ivith the Lord, says the apostle. Of course 
wherever the Lord is, there also is " the Church of the 
first-born — all that have a part in the first resurrec- 
tion, — and as the feet of the Messiah shall stand in that 
Jay on the Mount of Olives — there also shall be the feet 
of his saints. t They are caught up to meet the Lord in 

* After the exp'icit statements in the previous lecture, it is to be hoped 
that no one will misrepresent the author by saying, that he teaches the doc- 
trine that sincere and genuine Christians will not be saved, unless they 
adopt the views which he advocates respecting the second coming of our 
Lord. On the contrary he has expressed the opinion, that all true believers 
in the Savior will not only be delivered from the second death, and eternally 
saved through the merits of Christ, but that they will all have a part in the 
first resurrection. (John vi. 39-40.) And when I say " a//,'' I mean all of 
Christ's faithful followers, who have either lived or died previous to the second 
advent. 

f We learn from Zech. xiv. 4-5, that the Mount of Olives will be cleft in 
twain by a mighty earthquake, and the Valley of Jehoshaphat enlarged. 
(Compare Joel iii. 1-2, and see the Map of Jerusalem and its environs, an- 
nexed to the first vol. of Robinson's Biblical Researches in Palestine, etc.) 
It is probable that in that day the Jewish people, seeing that there is no 
help in man, will proclaim a fast, and repent of their sins, and cast them- 
selves entirely upon the Lord. Then shall the Lord fight for Israel. He 



THE GREAT DAY OF JUDGMENT. 



163 



'fhe air, and then they accompany him in his descent to 
deliver the Jews, and inflict vengeance on the wicked. 

We gather from the prophecies of the Old and New 
Testaments, that the order of events will perhaps be some- 
thing like this. The trumpet of the archangel sounds — - 
the dead in Christ are raised from their graves — the living 
saints who have a part in the first resurrection are caught 
up together with them in the clouds to meet the Lord in 
the air. The judgment of the saints, or the assigning to 
each his appropriate reward and portion in the kingdom, 
takes place while they are all in the clouds, and, as we also 
think, far beyond the ken of mortals in the flesh. As this 
judgment is not for the satisfaction of God himself, but to 
vindicate his doings in the eyes of others, this trial or 
judgment of the saints and rendering to each other accord- 
ing to his works must occupy, it would seem, a considerable 
portion of time, and may perhaps take up several years. 
We do not say positively that it will, but onlv that it 
may. The wicked who at first were startled and terrified, 
seeing that all things now return for a season to somewhat 
the same condition as before, become more hardened than 
ever.* But in a moment when they least expect it, and 

shall accomplish their deliverance, and defeat their enemies with a dreadful 
slaughter. (Joel ii. 15, 17, 18, 19, 20. Zech. xiv. 3, 12, 13, 15. Jer. xxx. 
7-9. Ez. xxxviii. 14-23,) 

* If a considerable portion of time may elapse between the resurrection of 
the saints and their descent with the Lord to the Mount of Olives, at the great 
battle of Armageddon, then we spe how an objection may be obviated to tho 
possibility of Christ's corning at any time, however near. For while these 
events are taking place in the air, there may he a restoration of a part of the 
Jewish people to Palestine, and a gathering of all nations to Jerusalem, as 
mentioned in Zech. xiv. 1. It is not necessary, therefore, that the restoration 
of the Jews should take place previous to the first aspect or manifestation in 
the second advent of our Lord. (See Part II. Lecture I.) The same may be 
caid respecting the revelation of the personal Antichrist. If it be a cor- 
rect interpretation of prophecy that there is yet to arise an individual and per- 



164 



THE GREAT DAT OF JUDGMENT. 



svhen those of the Jews who have returned to Jerusalem^ 
seem just on the point of destruction, Messiah and his 
saints marshalled in their respective ranks, each having his 
appropriate work assigned him, descend in visible glory. 
The great battle of Armageddon then takes place, subse- 
quent, as you perceive, to the rapture into the air of the 
living, changed, and glorified saints, and of course subse- 
quent also to the first resurrection. " The Beast" and 
the "False Prophet" as we read in the 19th chapter of 
Revelation, with ail their wicked confederacy, are gathered 
together to engage in battle array against the warrior 
horseman, and the armies that followed him out of heaven; 
in other words, as the context shews, they are assembled 
together against Messiah the King, and his glorified saints. 
The result is, as St. John informs us, that the Beast and 
the False Prophet are cast alive, body and soul, into the 
lake of fire, and the remnant slain with the sword of the 
warrior horseman. (Rev. xix. 11 — 21.) Then is the time 
of vengeance, when "great Babylon" comes "in remem- 
brance before God, to give unto her the cup of the wine of 
the fierceness of his wrath." (Rev. xvi. 19.) Then the 
"Man of Sin"— the "Mother of Harlots"— and all 
their deluded followers, are forever destroyed, when the 
Lord cometh in his glory. (2 Thess. ii. 3, 8: Rev. xvii. 5: 
Rev. xix. 20.) 

As the office of a judge is to deliver the people, and take 

sonal Antichrist, this event may perhaps take place between the two manifes- 
tations of Christ at his second advent. 

.We know neither the day nor the hour. Christ mat come at ajtt 
Komkst to raise the dead saints, and change the living ones, and prepare the 
way for the restoration of the Jews and the destruction of their enemies. 
Watch therefore and pray always, " fob. in such' ax hour as xe think not 
the Son of ; an cometh." See the Supplement to this Lecture, contain- 
ing some eloquent remarks of Mr. Cuninghame on the order of events. Cun- 
iogharae on the Apocalypse, 3d ed. London, 1832. See also Bickexsteth'j 
Practical Guide to the Prophecies, pp. 142-144, Philadelphia ed. 



THE GREAT DAY OP JUDGMENT. 165 

vengeance on their enemies, the apostle, when he speaks 
of the quick or living ones who are judged, may perhaps 
mean, not only the living saints who receive a reward, but 
also the living wicked on whom the vengeance is then 
poured out, and a portion of whom, as we have already 
Seen, are cast alive, body and soul, into the lake of fire. 
May God have mercy upon us, and save us from this dread- 
ful doom. But let us recur to a few more passages. In 
Is. xxiv. 6, we read, " the inhabitants of the earth are 
burned, and few men left." In the 59th of Isaiah, "And 
he saw that there was no man, and wondered that there 
was no intercessor, therefore his arm brought salvation 
unto him; and his righteousness it sustained him. For he 
put on righteousness as a breast plate, and a helmet of sal- 
vation upon his head; and he put on the garments of ven- 
geance for clothing, and was clad with zeal as a cloak. 
According to their deeds, accordingly he will repay fury 
to his adversaries, recompense to his enemies; to the 
islands he will repay recompense." (Is. lix. 16-18.) This 
passage represents Messiah as a terrible avenger, and of 
course cannot refer to his first advent when he came to 
suffer and to die, but must refer to his second advent, when 
he comes to reign and triumph. To the same effect is the 
passage in the 63d chapter of Isaiah, where Messiah is 
represented as treading the wine-press, trampling down the 
people in his fury, and having his garments sprinkled with 
their blood. " For, says he, the day of vengeance is in 
my heart, and the year of my redeemed is come. And I 
looked, and there was none to help; and I wondered that 
there was none to uphold: therefore mine own arm brought 
Salvation unto me; and my fury it upheld me. And I 
will tread down the people in mine anger, and make 
them drunk in my fury, and I will bring down their 
strength to the earth." This passage is often quoted as 
referring to the first advent of Messiah — but such an inter* 
15 



166 



THE GREAT DAT OF JUDGMENT. 



pretaiion, you will at once see, is inadmissible, for then he 
was sprinkled with his own blood — but here he is repre- 
sented as sprinkled zoiih the blood of his enemies, coming 
as a terrible avenger, and treading them down in the wine- 
press of his wrath. (Is. lxiii. 1-6.) In the 66th of Is. 15, 
16 vv.: " For behold, the Lord will come with fire, and 
with his chariots like a whirlwind, to render his anger 
with fury, and his rebuke with flames of fire. For by 
fire and by his sword will the Lord plead with all flesh, 
and the slain of the Lord shall be many" Jeremiah, in 
the 30th chapter—after referring to the time of Jacob's 
trouble, which, as we learn from Daniel and Matthew, 
(Dan. xii. 1, Matt. xxiv. 21.) is at a period of tribulation, 
such as the world has never seen, and such as it will never 
see again — speaks of the glorious deliverance of the Jewish 
people, and then says: "For I am with thee, saith the 
Lord, to save thee: though I make a full end of all na- 
tions whither I have scattered thee, [and where is the 
nation among which the Jews have not been scattered ?] 
yet will I not make a full end of thee: yet I will correct 
thee in measure, and will not leave thee altogether unpun- 
ished." (Jer. xxx. 11.) The chapter concludes thus: " Be- 
hold, the whirlwind of the Lord goeth forth with fury, 
a continuing whirlwind: it shall fall with pain upon the 
head of the icicked. The fierce anger of the Lord shall not 
return until he have done it, and until he have performed 
the intents of his heart:" and to cut off all doubt as to the 
time referred to, the prophet adds: "in the latter days 
ye shall consider it" (Jer. xxx. 23, 24.) The 38th and 
39th chapters of Ezekiel, the 3d chapter of Habakkuk, and 
the 28th of Isaiah, (vv. 1-22,) contain a graphic descrip- 
tion of the vengeance to be poured out in the latter days. 
It will be well for you to read, in connection with those 
just mentioned, the 14th, 16th, 17th, ISth, and 19th chap- 
ters of the Revelation of St. John. The prophet Joel in 



THE GREAT DAT OT JUDGMENT. 



167 



the 3d chapter gives an awful account of the vengeance of 
that day, but at the same time he declares for our encour- 
agement, that while the Lord shall roar out of Zion, and 
utter his voice from Jerusalem, and the heavens and the 
earth shall shake, " the Lord will be the hope of his people, 
and the strength of the children of Israel." (Joel Hi. 16.) 
The book of Psalms contains a multitude of passages refer- 
ring to these events, in which are predicted a glorious de- 
liverance to the people of God, and a terrible destruction 
to their enemies. Zechariah also, as you will remember 
from passages already quoted, is very clear on the same 
subject. Malachi too speaks both of glory and vengeance. 
(See Mai. iv. 1-3.) Indeed, from the beginning to the end 
of the Bible, you will find the subject constantly referred 
to. It is amazing to see how often it is brought before our 
minds, in the word of the Lord. My dear friends, it is 
enough to make one's blood run cold, to think of the awful 
doom that some of us may live to see poured out on the 
wicked. Sinner, I entreat you to repent before it is too 
late. Every form of abomination and delusion will soon 
be destroyed at the personal coming of our Lord, when he 
(( ariseth to shake terribly the earth. " I stand hereon the 
watch-tower, and sound the alarm, for I see the sword of 
coming vengeance. In God's name I beseech you to flee 
from the wrath to come. That day of ivrath — that 
dreadful day — is not far distant. Merciful God! will 
not sinners take warning ? Already toe hear the mut- 
tering of the approaching storm — already we seethe 
little black cloud just skirting the horizon — soon the 
tempest will shake the heavens and the earth. Why 
sleep ye at your posts ?— why fold ye your arms in 
reckless indifference ? Men and brethren, arise and be 
doing, and iviih fear and trembling work out your sal- 
vation. 

But I must now call your attention to what Peter says 



168 



the great day of judgment. 



in the third chapter of his second epistle. He there informs 
us, that in the last days there shall come " scoffers," 
saying, with reckless presumption, " Where is thepromise 
of his coming ? 99 (vv. 3, 4.) He then mentions the reason 
why Christ does not immediately appear, (v. 9.) "The 
Lord is not slack concerning his promise:" there is no 
danger, my brethren, that God's promises will not be ful- 
filled, but the world's probation lasts a little longer, (how 
much longer, whether it be a few days, or a few weeks, or 
a few months, or a few years, G-od only knows,) because 
he has so much "long-suffering," and waits upon you, and 
holds back the storm of vengeance to see if you will repent. 
It will soon burst and fall upon the sinner with an accumu- 
lated vengeance. The apostle says, that there is a day of 
fire for the "perdition of ungodly men." (2 Pet. iii. 7.) 
He describes the effect of this fire, when the day of the 
Lord surprises the wicked, like a thief in the night. He 
speaks of the heaven and the earth in a threefold condition: 
first, as they were of old before the deluge, (v. 5): secondly, 
as they are now, (v. 7): and thirdly, as they will be after 
this purification by fire, (v. 13.) This third condition of 
the planet, with the surrounding atmosphere, he calls the 
"new heavens and the new earth." He speaks of this 
dreadful conflagration for the destruction of the wicked at 
the coming of the Messiah, (vv. 7 and 10,) and then says, 
" Nevertheless we, according to his promise, look for 
new heavens and a new earth, wherein dwelleth righteous- 
ness." Upon turning to this promise, as we find it in the 
65th chapter of Isaiah, we learn, that in this new heavens 
and new earth, which succeed the conflagration at the com- 
ing of Christ — there is the rebuilt city of Jerusalem, — the 
restored Jewish nation, — and men who live to a great age, 
but at length die; all of which clearly shows, that these 
events take place on the habitable globe after this regen- 
eration by fire, and furnishes another powerful argument 



TSE great day of judgment. 



165 



for the pre-millennial coming of Christ. For Peter 
represents that coming as previous to the creation of this 
u new heavens and new earth" which creation, as we 
learn from Isaiah, is itself pre-millennial. The argument 
may be expressed thus : the creation of " the new heavens 
and the new earth" is before the millennium. (Is. lxv.); 
but the coming of Christ is before the creation of " the 
new heavens and the new earth" (2 Pet. iii. 10, 12, 13); 
much more therefore is the coming of Christ before the" 
millennium.. But lest I should be accused of misrepre- 
senting,, or misquoting the passage in Isaiah, I will read it 
to you in its connexion. 

"For behold, I create new heavens and a new earth:* 
(compare Is. lxv. 17, and Is. Ixvi. 22, with 2 Pet. iii. 13;) 

• Dr. Chalmers in, his beautiful discourse on the New Heavens and the 
New Earth from 2 Pet. iii. 13, has the following excellent remarks : 

" It altogether holds out a warmer and more alluring picture of the elysium 
that awaits us, when told, that there, will be beauty to delight the eye ; and 
music to regale the ear ; and the comfort that springs from all the charities of 
intercourse between man and man, holding converse as they do on earth, and 
gladdening each other with the benignant smiles that play on the human 
countenance, or the accents of kindness that fill in soft and soothing melody 
from the human voice. There is much of the innocent, and much of the inspi- 
ring, and much to affect and elevate the heart, in the scenes and the contem- 
plations of materialism — and we do hail- the information of our text, that after 
the dissolution of its present frame-work, it will again be varied and 
decked out anew in all the graces of its unfading verdure, and of its un- 
bounded variety — that in addition to our direct and personal view of the 
Deity, when* he comes down to tabernacle with men, we shall also 
have, the reflection of him in a lovely minor of his own workmanship — and 
that instead of being transported to some abode of dimness and of myttery, 
so remote from human experience as to be beyond all comprehension, we 
shall walk forever in a land replenished with those sensible delights, and 
sensible glories, which, we doubt not, iviU be most profusely scattered over the 
i( new heavens and the new earth, wherein dwelleih righteous?iess. ,J 

" But though a paradise of sense, it will not be a paradise of sensuality. 
Though not so unlike the present world as many apprehend it, there will be 
one point of total dissimilarity betwixt them. It is not the entire substitution 
pf spirit for matter, that will distinguish the future economy from the present. 

1_5* 



170 



THE GREAT DAY OF JUDGMENT". 



and the former shall not be remembered, nor come into 
mind." The "new heavens and new earth" will far 
exceed in splendor and beauty, "the heavens and the earth 
which are now." (2 Pet. iii. 7.) " But be ye glad and 
rejoice forever in that which I create : for, behold, I create 
Jerusalem a rejoicing, and her people a joy. And I will 
rejoice in Jerusalem and joy in my people : and the voice 
of weeping shall be no more heard in her, nor the voice c*f 
crying. There shall be no more thence an infant of days, 
nor an old man that hath not filled his days : for the child 
shall die rn hundred years old," — that is, he who dies at 
the age of a hundred years shall be a child or youth, not 
compassed by the common infirmities of old age, but in 
the full vigor of his early days;—" but the sinner being an 
hundred years old shall be accursed." It would seem from 
this, that although in the millennium the great majority of 
the people will be righteous, just as a large majority are 
now wicked, still there will be during that happy era some 
few, whom the prophet calls sinners, and who, he says,, 
shall be accursed. Some of these perhaps are the individ- 
uals to whom Lactantius refers, when, after speaking of 

But it will be the entire* substitution of righteousness for sin. It is this 
■which signalizes the Christian from the Mahometan paradise, — not that sense, 
and substance, and splendid imagery, and the glories of a visible creation 
seen with bodily eyes, are excluded from it, — but that all which is vile in 
principle, or voluptuous in impurity, will be utterly excluded from it. There 
"will be a firm eauth, as we have at present, and a heaven stretched 
over it, as we have at present; and it is not by the absence of these, but by the 
absence of sin, that the abodes of immortality will be characterized. There 
will both be heavens and earth, it would appear, in the next great administra- 
tion, — and with this specialty to mark it from the present one, that it will be a 
heavens and an earth, 'wherein dwelleth righteousness.' " Chalmer's Works, 
vol. vii. pp. 291, 292 ; New York ed. 1842. 

* " The entire substitution of righteousness for sin." This will not be tilt 
the perfected st ate of the New Heavens and the Ntw Earth after the thousand 
years are over. Isaiah, in speaking of the New Heavens and the New Earth 
during the thousand years, mentions snme who are called "sinners.'' See 
Is. lxv. 20. Soe also the note on the New Jerusalem, Part II. Lecture V. 



THE GREAT DAT OF JUDGMENT. 



171 



the personal reign of Christ and the saints, in the following 
language: — "And they that shall be raised from the dead 
shall be over the living as judges." (These judges of course 
are the risen^changed, and glorified saint r .9,the children of 
the first resurrection.) He continues, " And the Gentiles* 
shall not be utterly extinguished; but some shall be left for 
the victory of God, that they may be triumphed over by the 
just, and reduced to perpetual servitude. "t These we say 
are perhaps some of the individuals of whom Isaiah speaks 
as sinners, and as being accursed. The prophet thus pro- 
ceeds: "And they shall build houses, and inhabit them;- 
and they shall plant vineyards, and eat the fruit of them. 
They shall not build, and another inhabit; they shall not 
plant, and another eat : for as the days of a tree are the 
days of my people," — that is, they shall live to a very 
great age, — "and mine elect shall long enjoy the work of 
their hands." The next two verses represent them and 
their offspring, as enjoying great prosperity and sweet com. 
munion with God. "They shall not labor in vain, nor' 
bring forth for trouble: for they are the seed of the blessed 
of the Lord, and their offspring with them. And it shall 
come to pass, that before they call, I will answer ; and 
while they are yet speaking, I will hear." The chapter 
concludes by representing the animal creation as participa- 
ting in the general blessedness. " The wolf and the lamb 
shall feed together, and the lion shall eat straw like the 
bullock : and dust shall be the serpent's meat." It would 
appear from this, that the serpent is still under the curse. 
" They shall not hurt nor destroy in all my holy mountain, 
saith the Lord." (Is. lxv. 17-25. cf. Is. xi. 6-9.) Such is 
the description in Isaiah. We now submit it to your can- 
dor, whether we have drawn any meaning from the lan- 

* There will be others living in the flesh-on the new earth, besides the Jews. 

f See Part II. Lecture V1L, where the passage is quoted from LactantiuSy, 
" de divinis institutionibm." 



172 



THE GREAT DAY OP JUDGMENT 



guage, which the words fairly interpreted do not convey. 
Does not this passage clearly show that the events spoken 
of, as occurring in " the new heavens and the new earth/ 9 
at " the times of restitution of all things," take place on 
this habitable globe ? And when viewed in connection 
with the declarations of St. Peter, does it not establ th the 
fact, that Christ shall return in person, to regenerate both 
morally and physically the condition of the earth, and 
administer a righteous government among men ? 

At this period of millennial blessedness subsequent to 
the fierce desolation already spoken of, the prophets repre- 
sent the earth as in a state of wonderful fertility. You 
will find frequent allusions to it in the book of Psalms, 
and in the Old Testament prophets, especially Ezekiel and 
Amos. (Ez. xxxiv. 26, 27; Amos ix. 13, 14.) 

Do you ask me how* the world is to be replenished 
after this destruction by fire. I have only to say, that God 
assures us of the fact, that after that epoch of the world's 
history, the earth wilt be replenished with both man and 
beast* It will be quite as easy for him to do it, after this 
destruction by fire, as it was formerly after the destruction 

• This is felt by some to be a serious difficulty. In the case of the delage 
we are informed not only of the destruction of the earth, but of the manner 
in which a remnant was preserved, viz. in the ark. In the present case, that 
is, the destruction by fire, we are informed of the fact of this destruction, and 
also of the fact that a remnant escapes from among the nations in the flesh, 
to replenish the earth; but of the mode in which this deliverance is effected, 
no explanation is given. In both cases the facts are stated of a destruction 
and a deliverance; but in the one case the mode of deliverance is explained, — 
in the other it is not. But as God assures us of the fact, that assurance is 
sufficient evidence for a rational faith, although we may have no explanation 
of the mode in which the fact is to take place. Some writers, in order to 
avoid the difficulty, maintain that the pre-millennial conflagration, is not uni- 
versal, in the strictest import of the term universality, in other words, that 
each spot of ground on the habitable globe is not then on fire, everywhere and, 
at the same moment. 



THE GREAT DAY OP JUDGMENT. 



173 



by water. The world then is to be changed* and purified, 
but not annihilated by this avenging fire. There is no 
proof from Scripture, and certainly none from philosophy, 
that the world will ever be annihilated. 

But I must glance at one or two other events, and then 
conclude my discourse. I have spoken to you of the judg- 
ment of the quick and dead, which takes place on the 
morning of the great day of judgment, in other words, 
near the beginning of the thousand years. There is also a 
judgment at the close of this great day. Christ and the 
saints who have a part in the first resurrection, are repre- 
sented as reigning for a thousand years; after the expira- 
tion of which Satan is loosed for a little season, and goes 
forth to deceive the nations. A short conflict ensues, 
which is immediately terminated by the power of God. 
Then follows the second resurrection, which includes the 
wicked w T ho were left in their graves at the time of the 
first resurrection, and also those righteous persons, and 
such too as are called "sinners" (Is. lxv. 20,) who have 
lived and died in the flesh during the millennium. All of 
these, both good and bad, small and great, stand before 
God, and are judged according to their works ; and who- 
soever is not found written in the book of life is cast into 
the lake of fire. (Rev. xx. 12, 13, 15.) This takes place 
in the evening of the great day of judgment; in other 
words, after the close of the thousand years. Such, my 
brethren, is the final consummation. Let me then exhort 
you to take heed to the admonition of St. Peter — "Ye 

* Peter uses the word "perish? with reference to the destruction of the 
world by the deluge ; (2 Pet. iii. 6;) which shews that he means change, not 
annihilation, when in the same connexion he speaks of the world as being 
destroyed by fire. Compare Heb. i. 10, where Paul, speaking of the heavens 
and the earth, says — '* they shall perish; but thou remainest ; and they all 
ghall wax old as doth a garment; and as a vesture shalt thou fold them up, and 
they shall be changed." The destruction therefore, is for change, not for 
annihilation. 



174 



THE GREAT DAY OP JUDGMENT. 



therefore beloved, seeing ye know these things before, be- 
ware lest ye also, being led away with the error of the 
wicked," — and what that error was, he mentions in the 
beginning of the chapter, denying and disbelieving in 
the personal and pre-millennial advent of our Lord, 
saying, " Where is the promise of his coming," etc.; 
beware, he says, brethren, " lest ye also being led away 
with the error of the wicked, fall from your own stead- 
fastness. But grow in grace and in the knowledge of 
our Lord and Savior Jesus Christ." (2 Pet. iii. 17, 18.) 
Remember my friends the admonition of the Savior him- 
self, "And take heed to yourselves, lest at any time your 
hearts be overcharged with surfeiting, and drunkenness^ 
and cares of this life, and so that day come upon you un- 
awares. For as a snare shall it come on all them, that 
dwell on the face of the earth." (Luke xxi. 34-36.) It is 
to come as a snare and a thief to the wicked ; but Paul says 
to the Thessalonian Christians, while that day comes as a 
thief to the wicked who walk in darkness, and when they 
are saying " peace and safety, then sudden destruction 
cometh upon them, and they shall not escape," — he adds, 
"But ye brethren are not in darkness, that that day 
should overtake you as a thief. Ye are the children of 
the light," etc. (1 Thess. v. 1-5.) But on all the wicked 
it shall come as a snare. u Watch ye, therefore," contin- 
ues the Savior, " and pray always, that ye may be counted 
worthy to escape all these things that shall come to 
pass, and to stand before the Son of man." (Luke xxi. 36.) 
"Watch therefore" dear brethren, u for ye know not 
what hour your Lord doth come." (Matt. xxiv. 42.) 

But I must hasten to a conclusion. My christian friend, 
do the wicked trouble you ; do they sneer at you, and per- 
secute you with ridicule, and scorn, and contempt, — and 
perhaps say all manner of things against you falsely, call- 
ing you, it may be, a poor fanatical enthusiast, because you 



THE GREAT DAY OF JUDGMENT. 



175 



believe in the good old primitive doctrine* of the pre- 
millennial personal advent, and personal millennial reign 
of Christ and his saints ? — hear it with patience ; leave 
your cause in the hands of him who hath said, "Vengeance 
is mine." It is but a short time, and you will be delivered 
from this state of humiliation and depression, and then you 
shall be enrolled in that glorious army of Messiah, which 
is described by David and St. John, as executing on the 
wicked the fierce judgments of the Lord. " The right- 
eous shall rejoice when heseeth the vengeance: he shall 
wash his feet in the blood of the wicked. So that a man 
shall say, Verily there is a reward for the righteous ; verily 
he is a God that judgeth in the earth"\ (Ps. Iviii. 10, 
11.) The hour of your deliverance is near. Be patient, 
therefore, for the coming of Christ. He is now preparing 
a highway among the nations for the wheels of his chariot. 
It is but a little while, and the grand crisis shall arrive. 
It will be an awful struggle, but the Lord shall be the 
strength of his people, and the destruction of their enemies. 
It would seem from what is said in Rev. 19th, as we have 
already hinted, and also from several of the parables of our 
Savior, that to many of the wicked in that day there is not 
even a respite from bodily suffering; but that they are cast 
alive, body and soul, into the lake of fire. Oh my impeni- 
tent friends, that will be a dreadful day for you, dreadful 
beyond all conception, unless you repent. It will be a signal 
time of vengeance, God have mercy on you now. For 
unless you repent, in vain will you call on the rocks and 
mountains to hide you from the fierce wrath of the Lord 
Jesus Christ, when he comes not as a suffering Savior, 
but as a terrible avenger. In that day when " the 
inhabitants of the earth are burned and few men 
left^X there is no reason to believe that you will be 

See Part II., Lecture Vlf. f Part II., Lectures 1. and VII.* * Is.xxiv. 6. 



1/76 



THE GREAT DAY OF JUDGMENT. 



among the few. You have enjoyed too many privileges in 
the meridian splendor of the gospel light, to escape the 
fierce vengeance in that great and terrible day. Like So- 
dom and Gomorrah you will, in all probability, perish in 
its flames. Repent, therefore, before that day come upon 
you as a thief. Prepare to meet thy God, for the day of 
judgment is at hand. It may be much nearer than you 
apprehend. Sinner, are you prepared to meet him in that 
day ? — that dreadful day when all your unbelief will be 
given to the winds. You will indeed believe and tremble 
when ten thousand times ten thousand angels line the sky, 
and the lcud peal of the trumpet summons to the judg- 
ment. How much better to believe noio ! Alas, it will 
then be too late. Now is the accepted time. A short 
period is added to your probation. I entreat you, there- 
fore, by the mercies of God, believe on the Lord Jesus 
Christ ; take your station on the watch tower, and note 
carefully the signs of his approach, for " unto them that 
look for him, shall he appear the second time, without sin 
unto salvation." (Heb. ix. 28.) May God have mercy 
upon you, and enable you to say from the heart ; "I know 
whom I have believed " I have fought a good fight, I 
have finished my course ; I have kept the faith, — hence- 
forth there is laid up for me a crown of righteousness, which 
the Lord, the righteous judge, shall give me in that day, 
and not to me only, but unto all them also that love his 
appearing." (2 Tim. i. 12 ; iv. 7, 8.) 



SUPPLEMENT I. 



CUNINGHAME'S VIEWS ON THE ORDER OF 
EVENTS. 

Since the delivery of the preceding lecture, I have 
received from England the third edition of Mr. Cuning- 
hame's very able work on the Apoealypse, from which, 
for the gratification and instruction of the reader, I have 
transcribed the following eloquent remarks on the order of 
events. It will be seen that he advocates substantially the 
same views as those maintained in the preceding lecture. 

After quoting from a writer who says that " the first 
French revolution was but the beginning of woes" — that 
"it was an earthquake, and Europe has too easily flat- 
tered herself that its effects had spent themselves in the 
overthrow of Napoleon,"* Mr. Cuninghame proceeds as 
folio ws^- 

" Amidst this commixture of dread and alarm, and these 
groanings of distressed nations, and fond whisperings of 
"peace, peace," suddenly as the blaze of forked lightning, 
unexpectedly as the fall of the trap upon the ensnared 
animal, and as the dark and concealed approach of the 
midnight thief, a voice like that of ten thousand thun- 
ders, shall burst on the ears of the astonished inhabitants 

* "Yes, Europe has so flattered itself,— but not so the writers on prophecy.*' 
(Cuninghame.) 
16 



178 



SUPPLEMENT. 



of the earth. It is the voice, of the Archangel. It is 
the trump of God. It is the descent of the Son of 
God. He cometh — He cometh to judge the earth. His 
dea4 saints spring from the dust — his living saints, in a 
moment, in the twinkling of an eye, are changed, and 
both together are rapt up far above the clouds, to meet 
Him, (1 Thess. iv. 17,) long before he is seen by the in- 
habitants of the earth. 

" This, I conceive, is the great event that we are now to 
look for. So far as I can discern, no further signs are to 
be expected; as it seems to me, we have entered into that 
last period of awful expectation during which the church 
is likened to the Ten Virgins. When I published the 
former editions of this work, not having seen the distinc- 
tion in time between the advent of our Lord in the air, 
and his descent to this earth in the day of Armageddon, 
I conceived that the restoration of Judah was to precede 
the advent. I now believe that this restoration is to 
begin just at the rapture of the saints, and that they are 
to be led through the wilderness as formerly, by the 
pillar of a cloud by day, and of fire by night, without 
knowing their conductor as the crucified Nazarene ? That 
the Lord himself is to lead Israel through the wilder- 
ness, and plead with them face to face, appears evident 
from Micah ii. 12, 13, and vii. 15-17, compared with 
Ezek. xx. 33—37; yet, from Zech. xii. 10, it is apparent 
that their discovery of the crucified Jesus of Nazareth, 
as their conductor and guide, belongs to a later period. 
That the appearance also described in the last passage 
is a different one from the former, is manifest, for two 
reasons: first, it is in another place, viz. Jerusalem, whereas 
the former one was in the wilderness, Ezek. xx. 35; 
secondly, it is at a later period, viz. after their restoration 
to their own land, and when the confederacy of the nations 
shall have come against Jerusalem; whereas the former 



SUPPLEMENT. 



179 



$?as before their restoration. The history of Joseph shall 
be re-acted in its antitype in all its parts. They shall be 
fed and led by their brother, the mystic Joseph, and shall 
stand in his presence without knowing him. 

"At the very same time that the saints are caught up to 
meet the Lord, and the restoration of Judah commences, 
the whirlwind of wrath shall go forth against the Roman 
earth — the political heavens shall pass away as a scroll— 
the war of Armageddon shall commence, and, in its awful 
progress, it shall make the world a wilderness. It may 
probably begin as an intestine war of the nations against 
themselves, tearing to pieces every kingdom and state, and 
establishing, first, a fierce democracy on the ruins of mon- 
archical rule, ending at length in military despotism. It is 
during these awful and bloody struggles that the Roman 
earth shall be moulded into that great confederacy which 
is to perish in battle against the Lamb and his celestial 
hosts. This confederacy shall be headed by Lucifer, son 
of the morning, the Assyrian of Isaiah, who, though only 
one of the regal horns of the Beast,* shall range under his 
military feoffship all the regal powers of the Western 
empire. 

" Now, as these events must occupy a considerable inter- 
val of years, and as I hold it to be already proved that our' 
Lord comes to the air, and takes his saints, before the war 
of Armageddon; and also before he conducts Israel through 
the wilderness, even as he was manifested to Moses before 
the first Exodus, and as he was actually present with the 
hosts of Israel (Ex. xiv. 24, 25,) in their passage through 

* " See Is. xix. 24, 25. The notion of an eighth head of the Beast, which 
is held by some interpreters of the present day, is inaccurate. There is no 
eighth head. There are seven heads with diadems on the Dragon, signifying 
seven successive sovereignties; and an eighth plural, or decemregal sovereignty, 
signified by the ten horns with diadems. 1 ' (Cuninghame. ) 



ISO 



SUPPLEMENT. 



the Red Sea, I must conclude that a long interval will also 
elapse between the first appearance above the clouds and 
the descent mentioned in Zech. xiv. 4,5, and Rev. xix. 11. 

" During the whole of this interval the glorified church 
shall be with our Lord in the air. If it be asked, whether 
while one complex series of events is to be going forward 
upon earth, all preparatory to the great catastrophe of the 
treading of the wine-press, any parallel series is to be 
proceeding in the church above, preparatory to the glorious 
antithesis of that catastrophe, namely, the descent of the 
New Jerusalem, the city of our God, and the establishment 
of our Lord's kingdom, I answer, that though it becomes 
us to use reverential caution in prying into these high 
mysteries of the kingdom, yet it does appear to me, that 
we are not left altogether without light in the Scriptures 
on these points. 

" When the raised and changed saints are caught up to 
meet our Lord above the clouds, there shall be found 
assembled before him the whole of the church of the first 
horn, without one lacking. At first, however, we conceive 
of this immense multitude as standing in one mass of celes- 
tial bodies, shining with resplendent glory, reflected as it 
were from the irradiation of the divine effulgence of their 
common Lord. There remains yet to be effected, the 
marshalling of these heavenly armies, in their various 
orders and degrees of glory and dominion. Of this comely 
and glorious array, in which the saints shall descend with 
our Lord, when he treads the wine- press, we have the type 
in the marshalling of the hosts of Israel, in Numb. i. and ii. 
And to the church triumphant thus marshalled, I conceive 
also the words of Balaam, in Numb. xxiv. 5, 6, have a 
mystical relation. But this marshalling of the saints, in 
their various degrees of glory, supposes a previous judg- 
ment according to works, since this is absolutely necessary 
thereunto. See Rom. xiv. 10-12, 2 Cor. v. 10, and sundry 



SUPPLEMENT. 



other passages of Scripture, but especially the parable of 
the pounds, in which the judgment according to works is 
placed immediately after our Lord receives the kingdom. 
(Luke xix. 13—15.) Now, the extreme particularity of 
this judgment, which is for the vindication of the divine 
justice and impartiality in the eyes of all intelligent crea- 
tion, seems to demand a considerable interval. Next, as I 
conceive, to this judgment of the glorified church, follows 
the marriage, Rev. xix. 7. There is also the solemn inves- 
titure of our Lord in the kingdom, on which occasion he 
adds to the Stephanos, crown, which he wears in chap* 
xiv. 14, the diademata polla, many diadems, with 
which he comes forth in the day of the treading of the 
wine-press, xix. 12. All these events do, in their rela- 
tion to the divine attributes of power and omniscience, 
require, indeed, only a moment of time; but in their rela- 
tion to the capacities of the creature, for whose instruction 
and manifestation of the divine glory they are intended, 
they require a considerable lapse of time. 

" I remark, in the next place, that the interval between 
the Exodus of Israel from Egypt, and their entrance into 
Canaan, appears to be in many respects a type of the inter- 
val between, the rapture of the glorified church, out of the 
mystic Egypt (Rev, xi. S,) into the air to meet the Lord, 
and her subsequent descent with him.* Israel, after pass- 
ing through the Red Sea, was, as it were, buried in seclu- 
sion from the world in the solitudes of Sinai, and there 
received the institutions of Moses. In like manner, I ap- 
prehend, when our Lord first comes into the air, the sign 

* " The learned Joseph Mede, two centuries ago, conjectuved that the 
rapture of the saints into the air unto their ark, Christ, might be,, their 
being " preserved there from the deluge of fire, wherein the wicked shall 
be consumed." See his Works, b. iv. epist. 22. It is plain, therefore, 
that he must have contemplated their continuing in the air during a con- 
siderable interval of time. This idea then is no novelty.?' (Cuninghanie*) 
16* 



SUPPLEMENT. 



of the Son of Man shall appear, the same, perhaps, as the 
ensign of Isaiah, xviii. 3. But the saints being rapt up, 
the sensible signs of his presence shall be withdrawn. 
Shrouded and enshrined in celestial light, wholly inacces- 
sible to mortal eyes, our Lord shall with his saints direct 
all the movements of the storm of wrath \ and after the 
children of men shall have recovered from their first sen- 
sations of horror and dismay, occasioned by the voice of 
the Archangel, and the sign of the Son of Man, they shall, 
like Pharaoh, be judicially hardened \ and, deceived by the 
devil, they shall gather themselves to the battle of the 
Great Day, altogether insensible against whom they are 
fighting.t 

" In this sanctuary of unseen and celestial light, the 
glorified church may probably receive from her Lord the 
institutions of his kingdom in the new earth, and may 
thus be prepared to fill her high office of subordinate and 
yet conjunct dominion and priestly ministrations in the 
age to come. And as the Hebrew Church received from 
Moses, when in the wilderness, the book of Genesis, 
containing the history of creation, and of the world and 
the church, down to the end of the patriarchal age, it 
seems agreeable to this analogy that the glorified church 

t M If there are any who conceive it impossible that such a hardening 
of the nations should take place after they have seen the Lord, or at least 
the sign of the Son of Man, whatever that be, I must request them to 
consider the transactions which took place on the plains of the wilder- 
ness at the foot of Mount Sinai. What was the interval between that 
awful display of the majestj' of God, at the giving of the law, and the 
day when the people danced before the golden calf made by Aaron? 
The answer is, that less than six weeks was the interval between these 
things. In that memorable example of the exceeding wickedness of the 
human heart, we have therefore a complete and ready answer to this 
objection. It ought, also, to be considered that the hardness of heart 
resulting from an infidel philosophy, must be more entirely Satanic than 
that which was the fruit of ignorance and superstition. 1 ' (Cuninghame.) 



SUPPLEMENT. 



183 



should, along with the institutions of the age to come, 
receive, while with her Lord in the air, a full record of 
all the past mysteries of Creation, Providence, and Re- 
demption — without which it does not appear that the 
saints can possess the necessary qualifications for admin- 
istering the affairs of the kingdom." (Cuninghame on 
the Apocalypse, pp. 491-497, 3d ed. London, 1832.) 



SUPPLEMENT II. 



CUNINGHAME ON MATTHEW, XXIV. 34.* 

In our first lecture on the Second Advent, [see Part II., 
Lecture I., pp. 98, 99,] we adverted to the difficulty re- 
specting the meaning of the phrase " this generation" in 
our Lord's prophecy; [See Luke xxi. 32: Matt. xxiv. 34,] 
— and gave two interpretations, [see the paragraph pp. 98, 
99, amended in a note in the Preface,] one adopted by the 
learned and pious JosephMede, and the other by Mr. Cun- 
inghame. As the reader may wish to see the views, of this 
distinguished writer, in his own words, we shall take the 
liberty of transferring, to these pages his very able and 
learned exposition. 

After quoting Matt, xxiv, 34, and Luke xxi. 34, Mr*. 
Cuninghame observes : — 

" Every one must see that there is apparently a great 
inconsistency between what is said in the first part of the 
above passage of Matthew,, and the interpretation of the 
prophecy which I have offered, since our Lord here ap- 
pears to affirm that the whole of the prediction was to be 
accomplished during the generation then living on the* 
earth. This indeed is the difficulty which, more than any 
other, has puzzled and perplexed those who have endeav- 

* The work from which these extracts are made, viz. Cuninghame on the 
Apocalypse, (third edition) was not received till after the first and a poition of 
the second lecture of Part II., had been printed. This supplement would 
otherwise have been placed immediately after the first lecture on the second, 
advent, where it properly belongs. 



SUPPLEMENT. 



185 



ored to give a consistent interpretation of our Lord's 
prophecy. 

" The great and justly celebrated Mede, whose explana- 
tion of the whole prophecy is similar to the one given in 
these pages, in order to do away the objection arising to it 
from the above clause, supposes that genea, the Greek 
word in the passage, which is translated "generation" 
does not mean a generation of co-existing men, but a race 
or nation ; and the nation spoken of he takes to be that 
of the Jews. He, therefore, interprets it as signifying that 
" the Jewish nation shall not pass away till all these 
things be fulfilled and refers to the declaration of God 
in Jeremiah, xxxi. 35, 36, as being parallel thereto. [See 
his Works, Book iv. epistle 12.] That genea is some- 
times used in this sense, both in the Greek version of the 
Old and the New Testaments, is shown by Mede in the 
passage of his Works referred to. But though the word 
occasionally signifies a nation or people, yet this is cer- 
tainly not its natural or ordinary meaning ; and where it 
does not occur in the above sense, the context always 
points out that it is not to be understood in its general 
acceptation. 

" In this passage, on the contrary, the immediate context 
would rather lead us to understand it in its usual meaning 
of " a generation " of cotemporary men, and as being used 
in a chronological sense. Besides, on referring to the ver- 
sion of the Seventy, it will be seen that genea is common- 
ly used to translate the Hebrew word dor, signifying u a 
generation" in the ordinary sense of the word ; and ac- 
cordingly, in most of the Hebrew versions of the Gospel, 
dor has been used for genea, in rendering this identical 
passage into Hebrew; and we may with humility presume 
that it was the very w r ord used by our blessed Lord in de- 
livering the discourse. And if this be the case, Mede's 
translation of it is untenable. 



StrPPLEME^T. 



"The true solution of this difficulty seems to consist in 
a close attention to the word which is supposed to indicate 
the complete fulfilment of the prophecy in that genera- 
tion. The original expression for the clause, "till all 
these things be fulfilled" is heo-s an pant a taut a gene- 
tai. Now, the most proper and original signification of 
the verb ginomai is not, " to be completely fulfilled" as 
it is rendered in the passage before us ; but it rather signi- 
fies, commencement running into subsequent continu- 
ance of action* This will appear by substituting it for 
other verbs which clearly denote the accomplishment of 
action. Thus in the clause in Luke xxi. 24, " until the 
times of the Gentiles be fulfilled," if genontai were sub- 
stituted for plerothosi, the sense would be materially al- 
tered, and the phrase would then mean until the times of 
the Gentiles shall be, that is, shall arrive or commence. 
In like manner, if genontai were to be put for telesthosin, 
in Revelation xxv. 8, the sense would be, until the seven 
plagues of the seven angels shall arrive or begin. 
These examples show, that the strict rendering of the 
clause we are now considering ought to be, " this genera- 
tion shall not pass away till all these things shall be, 
i. e. shall be fulfilling or begin to be."j The expres- 
sion, all these things, must be understood as used collec- 
tively to denote the whole series of events contained in 

* "I by no means deny that this verb, in certain connexions of Syntax, 
etc., does mean complete fulfilment. All that I affirm, is, that in the passage 
under discussion, it does not appear to bear that meaning; and it is there 
found in the Subjunctive Aorist, genet ai.^ — (Cusixghame.) 

•J" " In confirmation of this reasoning as to the proper signification of gino- 
mai, it may be observed that the phrase ha dei geneslhai en tachei, in Rev. I., 
is explained on the same principle by Vitringa, Doddridge, Woodhouse, Dr. 
Cressener, the Jesuit Ribera, and others. So in Matt. viiL 24, seismos megas 
egeneto does not signify that that the storm ivas over, but was begun. In 
Matt. via. 16, we have the words opsias de genomenes, the evening being 
come ; in Mark vi. 2, genomenou sabbatou, the Sabbath being come- John 



SUPPLEMENT. 



187 



Ihe prophecy, which whole series began evidently to re- 
ceive its accomplishment in that very generation by the 
destruction of Jerusalem and its temple, and the leading 
away the Jews captive into all nations. Thus a difficulty, 
which has so much perplexed interpreters of the Scripture, 
is proved to have no real existence, and it is shown, that 
the appearance of difficulty arose solely from a want of 
closeness in the translation ; and the verb ginomai being 
rendered in the same sense, as if it had been teleo or 
pleroo, to finish or fulfil."* 

viii. 58, prin Abraam geneslhai, before Abraham was bobn. John xiii. 2, 
deipnou genomenou, according to our version, is rendered supper being 
ended — but according to Whitby, Doddridge, Macknight, Schleusner, etc., 
supper being come. 

"Against this argument the Investigator, vol. I. p. 404, comparing the 
words in Mark xiii. 4, hotan melle panta tauta sunteleisthai, with those of 
Luke xxi. 7, hotan melle tauta ginesthai, says, "Observe that the same thing 
is expressed by two different words, which bears against Mr. Cuninghame's 
distinction.'' To this I reply, 1st. That it is plain from Matt. xxiv. 3, that 
neither Mark nor Luke give the whole of the question of the disciples, since 
Matthew supplies the words omitted by them both, ' What shall be the sign of 
thy coming, kai ies sunteleias tou aionos, and of the end of the age." As 
there were four disciples present, (Mark xiii 3.) it is probable, that in their 
eagerness for information, each of them asked questions, and not always in the 
same words; and the verbal differences between the three Evangelists may 
thus be accounted for, without supposing that which is contrary to fact, that 
the two verbs ginomai and sunteleo are synonymous. 2d. The verb gines- 
thai in Luke xxi. 7, is in the Present Infinitive, whereas in the phrase under 
discussion, v. 32, heos an < panta genetai, it is in the Subjunctive Aorist; and 
although I myself neither know nor pretend to know Greek, yet I shall before 
closing this discussion, produce evidence from the Syriac version to prove, 
that our most accomplished Greek scholars do sometimes mistake the force of 
the Subjunctive Aorists. I therefore infer, that even if the ginesthai of Luke 
xxi. 7, do mean complete fulfilment, it by no means follows that the genetai 
of v. 32, has the same force ; and in confirmation of this, let it be observed, 
that in all the examples cited in the former part of this note, of the verb deno- 
ting commenced fulfilment, it will be found in the Aorist form.'' 

(CuNINGHAME.) 

* " The reader will find the interpretation of the clause which is here 
offered, fully illustrated in a paper in the Christian Observer, for April, 1811, 



188 



SUPPLEMENT. 



"Our Lord having told the disciples, in the words which 
have been considered, that the generation then living 
•should not pass away till the whole series of events pre- 
dicted by him began to receive their accomplishment, did 

by Mr. Faber. The subject was, for some time, discussed between Mr. Fa- 
b?r and the writer of these pages, in the way of private letters, and the result 
.of these discussions made public by Mr. Faber in the above paper. For my 
own part, I confess that I was first indebted for the idea which led to this inter- 
pretation, to a writer in the Christian Observer, for 1806, pp. 145, 146, who 
signs himself " A Plain Honest Man.'' 

" Since the first edition of this Work [Cuninghame on the Apocalypse] 
was published, another solution of the foregoing difficulty has been proposed 
by a writer in the Christian Observer, who signs himself " C. O.,'' and it has 
since been adopted by Mr. Gisborne in his Volume of Essays, p. 254. In 
the phrase, ou me parelthe he genea haute, he proposes to alter the accents on 
the last word, and write it mite. He adds: "It is well known, that in the 
most ancient manuscripts, written in uncials or capitals, without points or 
accents, the word is ambiguous, and, therefore, the alteration that I propose is 
perfectly allowable.'' Having made these remarks, he expounds the prophe- 
cy itself in reference to the same events as I have done, and renders the clause 
containing the difficulty as follows: " When these things begin to come to 
pass, then look up, and lift up your heads, for your redemption draweth nigh.'' 
u Verily I say unto you, that generation shall not pass away till all be ful- 
filled.'' The inference he draws from the passage so rendered is, that all the 
great and awful events mentioned by our Lord, under the figure of signs in 
the sun, moon, and stars, shall occupy a space of time less than a generation • 
so that the very same generation which witnesses the signs in the celestial 
luminaries, shall also behold our Lord coming with the clouds of heaven. 

" I have thought it right to place this solution before the reader, in justice 
to the anonymous writer; but I still adhere to the view of the passage which 
is given above. — 2d Edit. 

" Mr. Faber has, in his Sacred Calendar of Prophecy, (vol. I. p. 261) 
abandoned the solution of the above difficulty, which he formerly adopted in 
concurrence with myself, and has now embraced the opinion of Mede, that 
genea ought in this passage to be translated nation, and that it refers to the 
nation of the Jews. He therefore renders the passage, " Verify I say unto 
you, this nation shall not pass away, until all these things shall have been 
fulfilled.'" Mr. Begg in his Letters to a Minister of the Gospel, and a waiter 
in the Investigator, vol. I. p. 53, adopt the same view. 

"The Scriptural as well as Classical examples quoted by these writers, do 
indeed as already admitted prove, that the word is sometimes used in the sense 



SUPPLEMENT. 



189 



thus in effect, give an answer, as far as it was proper to do 
it, to the question "when shall these things be?'' He 
afterwards, however, adds that that day and hour, viz. 

of a nation or people, yet I conceive it has always relation to a nation of co- 
existing men, i. e. of one generation, or a nation considered with reference to 
its pedigree or descent, and not in an abstract sense. Indeed some of the ex- 
amples quoted to uphold the last sense, when examined in connexion with 
their contexts, do evidently contradict the meaning which is endeavored to be 
elicited from them. Mr. Faber, for example, quotes the 211th line of the 
Iliad, lib. VI. in support of his sense. But if we examine the whole passage 
beginning with line 145, we shall find the following to be the sense of the 
original, in lines 146-149. 

As is the generation of leaves, such is also that of men ; 
Some leaves the wind scatters on the ground, while others the wood 
Vegetating produces; and in the season of spring they grow up. 
So is the generation of men, one (generation) is bom, and another dies. 
hos andron genet he men phuei he d'apolegei. 

il Now it is self evident from this line, and the whole stanza, that genee is 
used by Homer, in the sense of a race or generation of men, co-existing at the 
same time,- and on carefully reading the passage from line 145 to 211, the 
one quoted by Mr. Faber, it will be seen that the meaning of genee, in that 
line, is not as the learned author would maintain, a nation ; but simply the 
pedigree or lineage of Glaucus, the grandson of Bellerophon. I also find on 
consulting the Thesaurus of Suicerus,, that he entirely contradicts the assertion 
of Mr. Faber, that it is only in a secondary sense, that it acquires the " signi- 
fication of a nation of cotemporaries/' Suicerus attributes to it the following 
principal senses: 

I. Genea Notat personas generatas SIMUL VIVENTES. 

II Notat partem temporis ia quo homines vivimt. 

III. Significat durationem vitae, and, under this head, he shows that it is 
applied both to the divine generation of our Lord, from the Father, and to his 
human, from the Virgin, 

IV. Sumitur j&ro cerio hominum genere — Either the wicked or the just. 

" I shall now offer further reasons for maintaining, that in the passage under 
consideration, to wit, Matt. xxiv. 34, it cannot possibly bear the signification 
attributed to it, by Mr. Faber and Mr. Begg. 

" 1st. It appears to my mind quite evident, that it is here used in a chrono- 
logical sense, in answer to ihe first and anxious question of the disciples, 
when shall these things be, i. e. the destruction of Jerusalem, and the temple. 
If it be not so understood, it will follow, that our Lord returned no answer 
whatever to that question, which is placed first in order by all the three Evan- 
17 



190 



SUPPLEMENT. 



the day and hour of his second advent, were unknown t© 
all, saving the Father.* And in the conclusion of this im- 
portant and interesting discourse, our Savior exhorts the 

gelists ; and therefore that he left the disciples in utter ignorance as to the 
times and seasons of the fulfilment of his awful words, There shall not be left 
Here one stone upon another, that shall not be thrown down. For it will be 
found that there is in our Lord's whole prophetic discourse, no other mark or 
intimation of the times and seasons of the destruction of the temple, than is 
contained in the words of the 34th verse, when understood, as the whole con- 
text leads us to understand them chronologically. 'Now learn a parable of a 
fig tree. When his branch is now tender, and putteth forth leaves, ye know 
that summer is nigh. So likewise ye, when ye- shall see all these things, 
know that it is near, even at the doors. Verily I say unto you, this gene- 
ration shalIi not pass until all these things I e fulfilled, (fulfilling.^ 
Heaven and earth shall pass away, but my words shall not pass away. But 
of that day, (viz. of his advent in glory,) knoweth no man, no not the angels 
in heaven, but my Father only.' " 

" 2dly. There are several texts in the Old Testament which appear to 
throw light on the question under discussion, wherein the word genea occurs 
in the version of the Seventy, in a sense precisely similar to that which it 
bears in Matt. xxiv. 34. Numb, xxxii. 13, "And he made them to wander in 
the wilderness until all that generation that had done evil in the sight of the 
Lord, was consumed," heos exanelothe pasa he genea hoi poiountes ta 
ponera enanti Kuriou. Deut. xi. 14, " Until all the generation, pasa genea, 
of the men of war having died, were consumed out of the host." 

" Now as in these passages the word does, without contradiction, bear the 
sense of a generation of co-existing men, which had passed away before the 
children of Israel arrived at the brook Zered, on the borders of the promised 
land ; so in Matt. xxiv. 34, the analogy of the expression leads us to interpret 
it as assuredly signifying that the then existing generation of men was not to 
pass away until our Lord's prophecy was in course of fulfilment by the ac- 
tual destruction of Jerusalem and its Temple. 

" On the other hand, if the meaning of genea, which is pleaded for by these 
writers, be admitted, it makes our Lord's emphatic words, Verily I say unto 
y&u, etc., to affirm simply a Scriptural truism — (which the disciples already 
held with more .than Scriptural tenacity, as to times and seasons, (see Acts I. 
6,) viz. that the Jews, a people that are never to pass away, (Jer. xxxi. 35- 

* " We find in other passages of Scripture the expression that day, applied 
by way of emphasis to the day of the Second Advent, as being the day, above 
all others, to be the subject of contemplation. 2 Tim. i. 18 ; iv. 8." (Cun* 
inghame.) 



Supplement. 



191 



dfisciples to constant watchfulness, that they might not be 
taken by surprise in the day of the Second Advent ; and 
that when that day should come, they might be accounted 

37,) shall not pass away, until all the things predicted by our Lord shall have 
been accomplished, 'i hus these words are divested of all peculiar force and 
meaning, and of all originality r and especially of all chronological force ; and 
this in a discourse manifestly relating to the times^ and seasons. 

" Having already shown that ginomai bears the signification of a begun ac- 
complish ment, I shall now observe, that in Matt, xxiw 34, it is found in the 
Aorist Subjunctive genetai, in connexion with heos an. Now, Mr. Faber, on 
the authority of one of the first Greek scholars of the age, was pleased, in a 
paper in the Jewish Expositor for March 1823, to affirm that when Aorist 
Subjunctives are constructed with hotan, or heos an, oi • achris hou, the laws 
of grammar inexorably require them to be rendered in the future past sense. 
According to this canon of Syntax, the phrase in Matt. xxiv. 34, ought to be 
rendered with Mr. Faber's sense of genea, " this nation shall not pass away 
until all these things shall have been f ulfilled. ,, 

" In opposition to this canon, (resting on such high authority,) I in the 
following mnnth of April, 1823, brought forward sundry examples from the 
Syriac version, (made while the Greek was yet a living language) whtrein 
the Aorist Subjunctive, with hotan, is translated by the Syriac Participle Pre- 
sent, implying a running present sense. I subjoin an extract from my Paper 
in the Jewish Expositor for that month: 

44 1st. The first text which has occurred to me is Matt. VI. v. 11. hotan 
oneidisosin humas kai dioxosi kai eiposi pan poneron rhema. Are we then 
according to the rule of grammar now adopted by Mr. Faber, to render this 
clause, 'when they siia.lt. have iieviled you, and small have persecuted, 
and shall have spoken- all manner of evil of you. , Is the blessedness of 
the persecuted and reviled Christian only to begin when his persecutions are 
ended? Alas! how would this rmr his comfort? Is it not manifest, on the 
contrary, that Christ pronounces his people blessed 'even while they shall 
be reviling you, and persecuting you, and speaking all manner of evil 
of you.' I have accordingly consulted the Syriac version, which I believe is 
allowed to be the most ancient of all on this passage, and it renders oneidiso- 
sin by mhsdyn being the plural Participle Present, and dioxosi by rdphyn 
being also the Participle Present, and eiposi by amryn the same Participle 
Present. 

" I next showed that in the phrase in Luke vi. 28, Ouai humin hotan 
kalos humas eiposi pantes hoi anthropoi. W oe unto you when all men shall 
speak well of you, the Syriac renders eiposi by yhvvn amryn shall be speak- 
ing, etc., the Participle Present. 



SUPPLEMENT. 



worthy to escape the things which should come to pass, 
and to stand before their Lord and Master." Cuninghame 
on the Apocalypse, pp. 311-322— third edition — London, 
1842. 

<{ I shall now add, that the phrase in Matt. xxiv. 32, hotan ede ho hlados 
aides genetai hapalos, is rendered in Syriac as follows: "When now its 
branches are becoming tender,'' and the penultimate word being the identical 
Aorist Subjunctive of gincmai,- now under discussion, is expressed by the 
Participle (Benoni) Present Plural, the whole clause being dmhda dsvkyh 
rlcn. (See Schaaf. Lexic. Syriac. Lugdun. Batav. 1708, p. 550.) And so 
uniform is the rule, that in the next elause of the same verse, " and putteth 
forth (is putting forth) leaves,'' the Greek Aorist Subjunctive ehphueis again 
rendered by the Syriac Participle Present phrgnyn. Likewise in the cor- 
responding clause of Luke xxi. 30, the Greek Aor. Subj. probalosin is ren- 
dered by mphrgnyn, being the Participle Present of the conjugation Aphel 
of the same Syriac verb. (See Schaaf. p. 465.) 

"It appears, therefore, to be quite manifest, (if the authority of the Syriac 
version, made while the Greek was a living tongue, and almost in the Apos- 
tolic age, be thought conclusive,) that the phrase in Matt. xxiv. 34, may le- 
gitimately be rendered, This generation shall not pass away till all thesz 
things be fulfilling ; and as I have previously shown that genea cannot in 
this passage mean a nation, I presume that the above rendering contains the 
true solution of the difficulty. When my former editions were published, I 
was not aware that Dr. Cressener had explained the passage in the same man- 
ner, in his Demonstration of the Apocalypse, a century ago. He understands 
the meaning of the words, 'all these things' shall be fulfilled, to be " the same 
with that which the Jesuit Ribera, and most others with him, do determine 
the sense of a like expression at the beginning and at the end of the Apoca- 
lypse, to be; in both which places it is said of all the things in that Book, that 
they were things that shortly must be done — that is, says Ribera, of these 
words, things that must shortly begin to be done, which he says is a common 
way of speech in the ivorld, and according to the usages of Scripture.'''' In 
this sense all "the things mentioned in the 24th of St. Matthew would be said 
to be fulfilled in that generation, though nothing but some remarkable begin- 
ning of them had been then to be fulfilled.'' Cressener Demonstr. of Apoca- 
lypse, Lib. II., c. 2.'' (Cuninghame on the Apocalypse, third edition, 
London: 1832.) 



LECTURE V. 



THE PERSONAL REIGN OF MESSIAH, 



AND HIS GLORIFIED SAINTS ON THE REGENERATED EARTH, 



M The Lord God shall give unto him the throne op his father. 
David, and he shall reign over the house of Jacob forever, and of 
his kingdom there shall be no end." Luke i. 32, 33. 



Introduction — a kingdom promised to Christ as the Son of Man. — The 
storm of vengeance precedes the full establishment of Messiah's king- 
dom and the blessedness of millennial rest. — A statement of the point 
in debate. — Short argument for the personal reign from the personal 
and pre-millennial advent of Christ. — The personal reign argued from 
Luke i. 32, 33. — Meaning of the expression "David's throne." — Argu- 
ment from the original grant of d-ominion to Adam, Gen. i. 26-28. 
Other arguments. — The doctrine sanctioned and encouraged by our 
Savior himself. 1 — Objections answered. — Various passages examined. 
The reign of Christ and his-saintsis on the earth — Jerusalem the metro- 
polis of the world — Note on Mr. Begg's view of the city in Ez. xlviii., 
and the New Jerusalem of St. John. — Mr. Sirr's explanation of the 
difficulty, " no more sea." — Bickersteth and B^g. — The question an- 
swered who are the king and princes, and who the subjects of the mil- 
lennial reign. — Pre-eminence of the restored Jewish nation over other 
nations in the flesh. — Conclusion. 

This portion of Scripture is a part of the salutation of 
the angel Gabriel to the Virgin Mary. Let us examine i£ 
in its connexion. Commencing with the narrative at the 
26th verse of the chapter, we read: "And in the sixth 
month, {i. e. the month immediately after the five months 
mentioned in the preceding verses) the angel Gabriel was 
sent from God unto a city of Galilee, named Nazareth,.to a 
virgin espoused to a man whose name was Joseph^ of the? 
17* 



194 



Messiah's personal reign. 



house of David y and the virgin's name was Mary. And 
the angel came in unto her, and said, Hail, thou that art 
highly favored, the Lord is with thee: blessed art thou 
among women. And when she saw him, she was troubled 
at his saying, and east in her mind what manner of saluta- 
tion this should be. And the angel said unto her, Fear 
not, Mary: for thou hast found favor with God. And be- 
hold, thou shalt conceive in thy womb, and bring forth a 
son, and shalt call his name Jesus. He shall be great, and 
shall be called the Son of the Highest: and the Lord God 
shall give unto him, (i. e. to the Man Christ Jesus, the 
incarnate Immanuel, w T ho was to be born of the Virgin 
Mary) the throne of his father David. And he shall 
reign over the house of Jacob forever, and of his kingdom 
there shall be no end." This kingdom, you will observe., 
is promised to Christ, as the Son of Man* the offspring 
of the Virgin Mary, the lineal descendant of king David, 
and as such the heir to David's throne. This accords with; 
what we read in the 7th chapter of Daniel, 13th and 14th 
verses: " I saw in the night visions, and behold, one like 
the Son of Man came with the clouds of heaven, and 
came to the Ancient of Days, and they brought him near 
before him. And there was given him dominion, and 
glory, and a kingdom, that all people, nations, and lan- 
guages, should serve him: his dominion is an everlasting 
dominion, which shall not pass away, and his kingdom that 
which shall not be destroyed:" and in Dan. ii. 44, "And 
in the days of these kings (?. e. the kings who rule over, 
the territories of the ancient Roman empire, after it has 
been divided into ten parts, cf. Dan. ii. and vii.) in the 
days of these kings shall the God of heaven set up a king- 
dom, which shall never be destroyed: and the kingdom 
shall not be left to other people, but it shall break in, 

*It could not be promised to him as God, for in his divine nature he 
alread y Lprd of the universe, having created all things. John i. 3,. 



MESSIAH^S PERSONAL REIGN. 



195 



pieces and consume all these kingdoms, and it shall stand 
forever/' The reign of Messiah is not to be ushered in 
peaceably by the gradual conversion of mankind, but the 
stone representing Messiah's kingdom dashes against the 
colossal image representing the kingdoms of the earth, 
grinds it to powder, and the wind sweeps it away like 
chaff. It is therefore a work of tremendous violence, of 
fierce judgment, as we have already shown in the preceding 
lecture. And when the earth shall have reached the last 
climax of wickedness, and the storm of vengeance shall 
have descended under the direction of Messiah and his 
glorified saints, then and not till then shall we experience 
the blessedness of millennial rest. • 

It is agreed by all who profess to believe in the Bible, 
that Messiah is to reign spiritually in the hearts of men, 
the question is, whether in addition to this, he shall reign 
personally on the earth, with external, visible power, as 
the great civil and ecclesiastical ruler over the world. Our 
own opinion is that all such passages as the following one 
from Zechariah refer to a personal as well as to a spiritwal 
reign: "The Lord shall be king over all the earth: in 
that day shall there be one Lord, and his name one." 
(Zech. xiv. 9.) 

We have already shown, that Christ is to return in per^ 
son to the earth previous to the millennium — and as the 
Scriptures no where state that he leaves the earth after his 
return — and as it is acknowledged that he exercises some 
kind of reign during the millennium, the inference would 
seem to be unavoidable, that his reign is personal, and not * 
merely spiritual; 

But not to rest the question here, I argue the personal 
reign of Christ in the first place from the promise con- 
tained in the text, which is the same in substance with what 
is often mentioned in the Old Testament. The promise is 
that the Messiah,, the man Christ Jesus ;! God manifest in. 



196 



Messiah's personal reign. 



the flesh, in the visible glories of his humanity, shall sit 
upon the throne of David. For, as we have already 
stated, the promise is made to Christ as Man, as the incar- 
nate Immanuel, the offspring of the Virgin Mary, and the 
lineal descendant of David, and consequently the right- 
ful heir to David's throne. Now what is the meaning 
of the expression "David's throne?" It cannot mean a 
throne in some distant part of the universe called heaven, 
for David never had a throne there. For what says Peter 
in his sermon on the day of Pentecost, recorded in the 2d 
chapter of the Acts of the A postles? He says that " David 
is not ascended into the heavens." (Acts ii. 34.) Of course 
if he had not ascended into heaven, but was still in the 
separate state of departed spirits, he could not have had a 
throne in heaven. Nor can the expression before us mean 
a throne in the Gentile church, for David never had a 
throne there. Indeed, in David's time the manifestation 
of Christ to the Gentiles had not occurred. It was not 
till the death of Christ, that the middle wall of partition 
between Jew and Gentile was broken down. Now sup- 
pose it had been said to the mother of George IV. that 
the Lord should give to him the throne of his father, 
George III., or to the mother of Edward VI. that the 
Lord should give to him the throne of his grandfather, 
Henry VII., what would have been meant by such lan* 
guage ? It would obviously have meant the throne of 
England; and to sit upon the throne of a kingdom, signi- 
fies, according to the established use of language, to reign 
personally over that kingdom. In like manner, agreeably 
to the fair import of words, when it was promised to the 
Virgin Mary, that her son, the Lord Jesus Christ, should 
sit upon the throne of h is father David, the angel Gabriel 
meant, — and the mother of the man Christ Jesus, accus- 
tomed as she was to Jewish phraseology, could have under* 
stood him to mean nothing else, — the angel meant, I say x 



Messiah's personal reign. 



197 



that the Messiah should reign in person where David 
reigned, that is, in the literal land of Palestine, over the 
twelve tribes of Israel. To this agree the words of Eze- 
kiel, who prophecied that when the Jewish people should 
be restored to their own land, they should no more be divi- 
ded into two kingdoms, but one king should reign over 
them all on the beautiful mountains of Palestine. (Ez. 
xxxvii. 21-28.) Such is the import of the promise con 
tained in our text. There are many passages, however, 
which promise a more extended dominion: and according to 
these, Messiah is to reign not only over the house of Jacob, 
but over the whole habitable earth. (See the 2d, the Sth, 
and the 72d Psalms, and 2Tech. ix. 9, 10.) 

This leads me to recur to the original grant of dominion 
given to Adam. You will find it in the first chapter of 
Genesis, the 26th, 27th, and 28th verses, where we read as 
follows: "And God said, Let us make man in our own 
image, after our likeness: and let them have dominion over 
the fish of the sea, and over the fowl of the air, and over 
the cattle, and over all the earth, and over every creeping 
thing that creepeth upon the earth. So God created man 
in his own image, in the image of God created he him; 
male and female created he them. And God blessed them, 
and God said unto them, Be fruitful, and multiply, and 
replenish the earth, and subdue it: and have dominion over 
the fish of the sea, and over the fowl of the air, and over 
every living thing that moveth on the earth." This was 
the original grant of dominion to Adam the first man. He 
lost it in the fall. It was then usurped by Satan, who is 
called the God of this world, and the Prince of the power 
of the air. But the second Man, the Lord from heaven, 
as the Scriptures inform us, is to restore all that was lost in 
the fall, and hence in the 8th Psalm, which has been always 
applied to the Messiah, we read: " 0 Lord our Lord, how 
excellent is thy name in all the earth!, who hast set thy 



MESSSIAH'S PERSONAL REI6N. 



glory above the heavens. Out of the mouth of babes and 
sucklings hast thou ordained strength, because of thine 
enemies, that thou mightest still the enemy and the aven- 
ger. When I consider thy heavens, the work of thy 
fingers; the moon and the stars which thou hast ordained; 
what is man, that thou art mindful of him? and the Son of 
Man, that thou visitest him ? For thou hast made him a 
little lower than the angels, and hast crowned him with 
glory and honor. Thou madest him to have dominion 
over the works of thy hands; thou hast put all things under 
his feet: all sheep and oxen, yea and the beasts of the field; 
the fowl of the air, and the fish of the sea, and whatsoever 
passeth through the paths of the seas. 0 Lord our Lord, 
how excellent is thy name in all the earth!" Here the 
language is almost identical with that of the original grant 
recorded in the first chapter of Genesis, and the meaning 
is precisely the same. Thi3 Psalm, therefore, represents 
Messiah the second Adam, as receiving and recovering the 
dominion over the creation, which the first Adam had lost, 
and which is at present usurped by Satan, the god of this 
world. Now if you have any doubt that this Psalm refers 
to the Messiah, you will have your doubts entirely removed, 
when you examine the inspired comment upon it given by 
St. Paul in the 2d chapter of his Epistle to the Hebrews. 
Beginning at the 5th verse, we read thus: " For unto the 
angels hath he not put in subjection the world to come, 
whereof we speak." The Greek word which is here trans- 
lated " world " is oikoumene, and means the habitable 
earth, and the passage should have been rendered not, " the 
world to come," but " the habitable earth to come" or 
" the future habitable earth" that is the new earth of 
which we spoke in our last lecture, and which is described 
by St. Peter in the 3d chapter of his second epistle. The 
word oikoumene h a Greek participle, and means inhab- 
ited or habitable^ the word ge being understood, which 



Messiah's personal rekjn. 



199 



means the earth or the land. Hence the meaning of the 
expression in this passage, as we have already stated, is 
"habitable earth" 

But to proceed. "For unto the angels hath he not put 
in subjection the habitable earth to come, whereof we 
speak (i. e. the new earth.) But one in a certain place 
testified, saying" — here Paul quotes from the Sth Psalm — 
" What is man, that thou art mindful of him ? or the son 
of man, that thou visitest him ? Thou madest him a little 
lower than the angels; thou crownedst him with glory and 
honor, and didst set him over the works of thy hands. 
Thou hast put all things in subjection under his feet. For 
in that he hath put all in subjection under him, he left 
nothing that is not put under him. But now we see not 
yet all things put under him. But we see Jesus, who was 
made a little lower than the angels, for the suffering of 
death, crowned with glory and honor; that he by the grace 
of God should taste death for every man." (Heb. ii. 5-9.) 
Such is the comment given by St. Paul. He speaks of 
the Messiah, you observe, in three conditions: first, that of 
sub-angelic humiliation — "We see Jesus who was made 
a little lower than the angels," (Heb. ii. 9;) — secondly, 
that of heavenly exaltation — " crowned with glory and 
honor," (Heb. ii. 9,) and sitting at the right hand of his 
Father; — and thirdly, that of earthly dominion-^"vve see 
not yet all things put under him," (Heb. ii. 8;) intima- 
ting that though he is not yet possessed of his full reward, 
still on the future habitable earth (cf. Heb. ii. 5, 6, 8, and 
Ps. viii.) "Christ will be the manifested head of creation, 
the second Adam, the Lord from heaven, ruling over land 
and sea, and making Jehovah's name glorious to the ends" 
of the world.* 

* See " A Millenarian's Answer of the Hope that is in him,'' by the Rev. 
John Cox, p. 18; Sirr on the First Resurrection, p. 168; and Gerard T, Noel 
on u The prospects of the . hurch of Lhrist in connexion with the Second 
Advent," pp. 69, 70, and pp. 16-20. 



200 



Messiah's personal reign. 



I will now quote a few passages from the Old Testament; 
in corroboration of the views already laid down, and then 
proceed to shew, that the doctrine of Messiah's personal 
reign on the earth was encouraged and sanctioned by our 
Savior himself. 

The first passage to which I refer, is one which has been 
already quoted in the previous lectures. You will find it 
in the £3d chapter of Jeremiah, from the 5th to the Sth 
verse inclusive. " Behold the days come, saith the Lord, 
that I will raise unto David a righteous Branch, and a 
King shall reign and prosper, and shall execute judgment 
and justice in the earth. In his days Judah shall be saved, 
and Israel shall dwell safely: and this is his name whereby 
he shall be called, The Lord our Righteousness. There- 
fore, behold, the days come saith the Lord, that they shall 
no more say, The Lord liveth which brought up the chil- 
dren of Israel out of the land of Egypt. But the Lord 
liveth, which brought up, and which led the seed of the 
house of Israel out of the north country, and from all 
countries whither I had driven them; and the} r shall dwell 
in their own land." This, as we have already shewn, is 
clearly a literal return of the Jews to the land of their 
fathers. Now where is the warrant for giving to this part 
of the prophecy a literal interpretation, and giving to the 
other part of it, an interpretation exclusively spiritual or 
figurative. The Lord says that he will raise unto David 
a righteous Branch. Does not this mean a literal descen- 
dant of king David ? That is admitted by all. The 
prophecy then proceeds thus, — " and a king shall reign 
and prosper, and shall execute judgment and justice in the 
earth. In his days Judah shall be saved, etc. Is not this 
exactly the language, that would be used to describe the 
personal reign of a lineal descendant of King David, 
ruling over the restored Jewish nation, and administering 
a righteous and prosperous government ? There is not the 



Messiah's personal reign. 



201 



shadow of a warrant, either in the connexion and context 
or in the known nature of the subject, for giving to the 
passage in its relation to the reign of Christ, an import 
exclusively figurative and spiritual. I am aware that some 
of the language is metaphorical, as for instance, " a right- 
eous branch;" but the established usage of such words 
shews, that in a connexion like this, the expression means 
the literal descendant of a particular family, just as the 
branch of a tree springs from its parent stock. If it be 
said that other passages of Scripture speak of a spiritual 
reign of the Messiah in the hearts of men. We grant it. 
The question however is not whether Christ is to reign 
spiritually, but whether at the same time he is not to reign 
personally also: and we maintain, that the language of 
Jeremiah in the connexion and context clearly points out 
the literal and personal reign of a lineal descendant of 
king David, — the legal heir to his throne, — the promised 
Messiah, — the Lord our Righteousness. 

To the same effect we read in the 33d chapter of Jere- 
miah, 15th and 16th verses. "In those days, and at that 
time, will I cause the Branch of Righteousness to grow up 
unto David; and he shall execute judgment and righteous- 
ness in the land. In those days shall Judah be saved, and 
Jerusalem shall dwell safely: and this is the name where^- 
with she shall be called, The Lord our Righteousness." 

In Isaiah, 16th chapter and 5th verse, we read thus : 
" And in mercy shall the throne be established : and he 
shall sit upon it in truth in the tabernacle of David, judg- 
ing and seeking judgment, and hasting righteousness.-" 
This establishing of the throne in mercy is mentioned afte r 
the destruction of the spoilers, the extortioners, and the 
oppressors spoken of in the preceding verse. 

The language also of the sweet singer of Israel, "ap- 
pears to place it beyond a question, that he saw through 
the long vista of ages, Christ, as his descendant after the 
18 



202 



Messiah's personal reign. 



flesh, reigning in Jerusalem with a splendor and glory of 
which nothing that the world has ever yet seen can give 
an adequate idea."* "The Lord hath chosen Zion : he 
hath desired it for his habitation. This is my rest forever : 
here will I dwell; for I have desired it. I will abundantly 
bless her provision : I will satisfy her poor with bread. I 
will also clothe her priests with salvation; and her saints 
shall shout aloud for joy. There will I make the horn 
op David to bud : I have ordained a lamp for mine an- 
nointed. His enemies will I clothe with shame; but upon 
himself shall his crown flourish." (Ps. cxxxii. 13-18.) 
"In his days shall the righteous flourish; and abundance 
of peace so long as the moon endureth. He shall have 
dominion also from sea to sea, and from the river unto the 
ends of the earth/' " The kings of Tarshish and the isles 
shall bring presents : the kings of Sheba and Seba shall 
offer gifts. Yea, all kings shall fall down before him ; all 
nations shall serve him." (Ps. lxxii. 7, 8, 10, 11.) 

Another striking passage is in the 9th chapter of the 
prophecy of Amos, the 11th and 12th verses. & In that 
day will I raise up the tabernacle of David that is fallen, 
and close up the breaches thereof ; and I will raise up his 
ruins, and I will build it, as in the days of old. That they 
may possess the remnant of Edom, and of all the heathen, 
which are called by my name, saith the Lord that doeth 
this." If you would perceive the true meaning of this 
passage, turn to the 15th chapter of the Acts of the Apos- 
tles, at the 1 3th and following verses, and see how it is 
quoted by St. James. " And after they had held their 
peace, James answered saying, Men and brethren, hearken 
unto me. Simeon hath declared how God at the first did 
visit the Gentiles, to take out of them a people for his 

* Habershon's Dissertation on the Prophetic Scriptures, pp. 160, 161; 
third edition, London, 1842. 



Messiah's personal reign. 



203 



flame. 5 ' You see here what is the characteristic of the 
gospel age or dispensation ; it is not that the whole world 
is to be converted in this age; oh no! — that is a triumph 
reserved for the millennial or new dispensation, to which 
the present or gospel dispensation is only preparatory. 
But the grand characteristic of the gospel age is, — -not that 
the whole world is converted, but that a people are gath- 
ered unto the Lord out of the world. " Simeon hath 
declared," says James, "how God at the first did visit the 
Gentiles, to take out of them a people for his name." 
There are individuals converted unto the Lard out of the 
Gentiles, as well as out of the Jews,— and these chosen 
ones of the Lord, both Jews and Gentiles, Will constitute 
" the Church of the first-born" the princes of the king- 
dom, in the day of Christ Jesus. " And to this agree the 
words of the prophets ; as it is written'' — (here James 
quotes from the prophecy of Amos) — After this" — i. e. 
after gathering an elect people out of the Gentiles — " after 
this I will return, and will build again the tabernacle of 
David," i. e., re-establish the splendor and prosperity of 
the Jewish kingdom; (the Lord Jehovah, God manifest in 
the flesh, will return in person to this earth;) and " will 
build again," he says, " the tabernacle of David which is fall- 
en down; and I will build again the ruins thereof, and I will 
set it up : that the residue of men might seek after the 
Lord, and all the Gentiles, upon whom my name is called, 
saith the Lord, who doeth all these things." (Acts xv. 
13-17.) Thus my brethren, when Messiah's personal 
kingdom is established in the earth, " the residue of men" 
who escape the pre-millennial judgments, or as Isaiah 
expresses it, the "few men" that " are left" after " the 
inhabitants of the earth" have been " burned" with fire 
(Is. xxiv. 6.) shall seek the Lord, and be blessed in and 
with the Jews. (See Zech. viii. 20-23, and Zech, xiv. 
16, 17.) 



204 



Messiah's personal reign. 



In Ezeldel, 37th chapter, 22d, 24th and 25th verses, we 
have in connexion with the ret irn of the Jews the follow- 
ing promise: (i And I will make them one nation in the 
land upon the mountains of Israel; and one king shall 
be king to them all r and they shall be no more two na- 
tions, neither shall they be divided into two kingdoms 
any more at all." "And David my servant" — or if you 
translate the Hebrew word "David" into English, it will 
be,* — " And the beloved my servant," — a title which 
you know is given in the New Testament to the Lord 
Jesus Christ, in Paul's Epistle to the Ephesians, 1st chap- 
ter and 6th verse, where we read, — "to the praise of the 
glory of his grace, wherein he hath made us accepted in 
the beloved" " And David my servant" — or, the beloved 
my servant, i. e. the promised Messiah, the long-expected 
prince of the house of Judah, — " shall be king over 
them." "And they shall dwell in the land that I have 
given unto Jacob my servant, wherein your fathers have 
dwelt; and they shall dwell therein, even they and their 
children, and their children's children, forever : and my 
servant David shall be their prince forever." If this pas- 
sage declares the fact of a literal return of the Jews to the 
land of Palestine, as we demonstrated to you on a former 
occasion,! then most assuredly it declares the fact of a lit- 
eral and personal reign of the King of the Jews, the 
promised Messiah.^ 

* Part IT. Lecture II. f See Part II. Lecture II, 

i For some additional proof, see Ez. xliv. 2, 3; Ez. xliii. 7; Ez. xxr. 
25-27; Is. lx. 13. If the translation of Gen. xlix. 10, as given by some of 
the learned among the modern Jews, be correct, this passage will afford a sin- 
king corroboration of the doctrine of Messiah's personal reign. They render 
it thus:— 

"The sceptre shall not depart from Judah, nor a law-giver from between 
his feet por ever, because Shiloh shall come, and unto him shall the gather- 
ing of the people be:'' i. c, although the sceptre should depart from Judak 



Messiah's personal reign. 



205 



Having thus adduced some evidence from the Old Tes- 
tament in support of this doctrine, I proceed to shew you 
from the New Testament, that not only did the Jews ex- 
pect that at some time or other there would be a personal 
reign of the Messiah, but that this expectation was sanc- 
tioned and encouraged by our Savior himself. The Jews 
were right as to the fact, but mistaken as to the time. 
Their attention was so much engrossed with the prophe- 
cies which foretold the glories of Israel under the reign of 
Immanuel, that they had overlooked those which declared 
the fact that Messiah should first come in a state of humil- 
iation* to suffer and die. The first advent was thus a 
stumbling-block to the Jew, as the second advent will be 
to the Gentile. 

But I proceed to show you that our Savior sanctioned 
and encouraged a belief in the fact, that at some period or 
other, there would be a literal and personal reign of the 
Messiah on the earth. 

And here I would call your attention, in the first place, 
to the conversation of our Savior with the mother of Zeb- 
edee's children. The account of it is thus given in the 

for a time, yet it should not depart forever, because Shiloh the Messiah 
shall come, and in his person it shall be restored. 

But this rendering is opposed by very high authority, and therefore I have 
not adduced it in the argument. See " Turner's Companion to Genesis," pp. 
376-378, and compare in the Hebrew the words here rendered by our trans- 
lators " until' 1 '' with the same words as occurring in Gen, xxvi. 13 ; Gen. xli 
49 ; 2 Sam. xxiii. 10 ; 2 C hron. xxvi. 15 ; which with the passage in question, 
Gen. xlix. 10, are the only places, it is said, in the whole Hebrew Bible, where 
these words occur in juxta-position. My former preceptor, that very excellent 
and learned divine, the Rev. Dr. S. H. Turner, of the New York Protestant 
Episcopal Theological Seminary, regards the passages just referred to, as deck 
sive against the above translation. See Turner's Companion to Genesis, ib. 

* The error of the Jews, and in some degree of the disciples, previous to 
the resurrection of our Lord, consisted in not perceiving that the then existing 
humiliation of Jesus of Nazareth was perfectly consistent with the future glory 
of King Messiah. They were fully authorized by the prophets to believe #X 
tlje fact of a personal reign. 
18* 



206 



Messiah's personal rei&n. 



20th chapter of the gospel according to St. Matthew, be- 
ginning at the 20th verse: " Then came to him the mother 
of Zebedee's children with her sons worshipping him, and 
desiring a certain thing of him. And he saith unto her, 
What wilt thou? She saith unto him, Grant that these my 
two sons may sit, the one on thy right hand and the other 
on the left, in, thy kingdom." She wanted to have her 
children a kind of prime ministers, or chief rulers under 
the Messiah. Notice the Savior's answer. He first in- 
quires whether they are ready to share with him in his 
humiliations and sufferings. " But Jesus answered and 
said, Ye know not what ye ask. Are ye able to drink of 
the cup that I shall drink of, and to be baptized with the 
baptism that I am baptized with? They say unto him, 
We are able." He then tells them that they shall indeed 
participate of his sufferings, but so far from correcting 
their impressions respecting the nature of his kingdom^ he 
leaves these impressions firmly rooted in their minds, and 
sanctions and encourages their belief by saying, that these 
chief places in the kingdom which they desired for them- 
selves, were not then at his disposal, but should be given 
to those for whom they were prepared by his heavenly 
Father. " And he saith unto them, Ye shall drink indeed 
of my cup, and be baptized with the baptism that I am 
baptized with: but to sit on my right hand and on my 
left, is not mine to give, but it shall be given to them for 
whom it is prepared by my Father." (Matt. xx. 20-23; 
cf. Mark x, 35-40.) 

Notice in the next place, what our Savior said) when he 
made his triumphal entry into Jerusalem. Our Lord on 
this occasion presented himself to the Jewish people as 
their king, and expressed his approbation of those who 
recognized him as such. "All this was done," says he, 
" that it might be fulfilled which was spoken of by the 
prophet, (i. e. the prophet £echariah; see Zech. ix. 9 j 



M£ssiAH*s Personal reign. 



SOT 



saying, Tell ye the daughter of Zion, Behold, thy King 
cometh unto thee, meek, and sitting upon an ass, and a 
colt the foal of an ass." (Matt. xxi. 4, 5.) "And the 
multitudes that went before, and that followed, cried, 
saying, Hosanna to the Son of David: Blessed is he that 
cometh in the name of the Lord: Hosanna in the high- 
est." (Matt. xxi. a) In Mark xi. 10, it is, "Blessed be 
the kingdom of our father David that cometh in the name 
of the Lord:" and in Luke xix. 38: "Blessed be the 
King that cometh in the name of the Lord." Now we 
all know what ideas the Jews entertained respecting the 
kingdom of Messiah. There is no doubt, that they meant 
to hail him as the Prince, who was to reign personally 
over the house of Judah, and to award deliverance to 
his followers and destruction to their enemies. The ques- 
tion is, did our Savior sanction and encourage this idea? 
Let us proceed with the narration. " And when he was 
come into Jerusalem, all the city was moved, saying, 
Who is this?" (Matt. xxi. 10.) The Sadducees however 
were sore displeased, because the multitude had made 
proclamation, that Jesus Christ was the personal king of 
Israel. "They were sore displeased," says Matthew, 
" and said unto him, Hearest thou what these say? " 
(Matt. xxi. 15, 16.) Observe the answer of our Savior. 
Instead of reproving the people for assigning to him a 
rank and title to which the Pharisees thought he had no 
claim, namely, that of Israel's King, he immediately ap- 
propriates to himself the 8th Psalm, which contains a 
description of the glories of Messiah's reign. " And 
Jesus saith unto them, Yea; Have ye never read, Out of 
the mouths of babes and sucklings thou hast perfected 
praise?" (Matt. xxi. 16,) and as we read in Luke xix. 
40, " He answered and said unto them, I tell you that> 
if these should hold their peace, the stones would imme- 
diately cry out." No language could more emphatically: 



208 



Messiah's personal reign. 



sanction and encourage the idea, that he was the Messiah, 
who was to reign in person over the house of Judah, and 
restore again the kingdom to Israel. This was the idea 
entertained l>y the multitude. This was the sentiment 
which the Pharisees called upon .iesus to rebuke, and 
which he himself thus sanctioned and approved. Dear 
brethren, our Lord was no deceiver, and if he sanctioned 
and encouraged the doctrine, it must have been true. 

At Pilate's bar also he " witnessed a good confession" 
when he acknowledged that he was " the King of the 
Jews." But we shall be told that our Savior said to 
Pilate, that his kingdom was not of this world. You will 
find the passage in the ISth chapter of John, at the 36th 
verse: " Jesus answered, My kingdom is not of this world; 
if my kingdom were of this world, then would my servants. 
fight, that I should not be delivered to the Jews: but now 
is my kingdom not from hence." Our Savior, though a 
king, was a king as it were in disguise, in a state of volun- 
tary humiliation, which he had assumed for the purpose of 
accomplishing an important ulterior object. He tells 
Pilate, that his kingdom was not of this world, it was not 
a kingdom of human origin, it was not to be supported by 
the might of armies in the flesh, it was not then like the 
other kingdoms of the world in visible external splendor: 
" but now," says he, " now," at this present time, " is my 
kingdom not from hence," intimating, as some think,* 
that although it was not at that time established in its 
visible splendor, like the other kingdoms of the world, yet 
the time was coming when it should be, agreeably to what 
we read in Rev. xi. 15: " The kingdoms of this world are- 
become the kingdoms of our Lord and his Christ;" or as a 
distinguished divine of the Church of Irelandt renders it 
from the corrected text of Griesbach, <• the worldly king- 

# I prefer, on the whole, the interpretation given on p. 209. 
t Sirr on the first Resurrection* 



Messiah's personal reign. 



dom (i. e. the personal kingdom on earth,) of our Lord and 
his Christ is come; and he shall reign forever and ever." 
Thus our Savior never abdicated the throne — never relin- 
quished his title, but though in the hands of his unrelent- 
ing enemies, at the risk of losing the favor, and exciting 
the indignation of a timid and time-serving governor, he 
boldly avowed himself the King of the Jews." 

Such is the meaning of the passage, if you regard the 
Savior as speaking of the nature as well as the origin of 
his kingdom. It is thought by some, however, that he 
here referred exclusively to the origin of his kingdom, 
and not to its nature. And this opinion is perhaps the 
correct one. The Greek preposition ek, which is here 
translated " of, " my kingdom is not of this world, literally 
means "from" or "out of" as in the inquiry of our 
Savior respecting John's baptism, recorded in Matt, 
xxi. 25, where our translators have rendered it "from:" 
"The baptism of John, whence was it? from [e&] heaven> 
or of [ek, from] men." In this inquiry, the Greek pre- 
position ek, meaning from or out of, clearly denotes origin-, 
The baptism of John, whence was it ? Was it of heavenly 
or earthly origin? Such appears to be the meaning of 
this particle in the passage before us. "My kingdom 
is not from or out of this world, that is, it is not a 
kingdom of earthly origin, and hence it is not to be sup- 
ported by the might of armies in the flesh. If it were of 
earthly origin — if it were to be established by the saints in 
the flesh — then would my servants fight, that I should not 
be delivered to the Jews." He thus lets Pilate know that 
there was no ground for the charge which had been 
brought against him, that he was a ringleader of sedition 
among the people. u But now is my kingdom not from 
nence." Now, on the contrary, my kingdom is of no 
such origin, and is to be established in no such way. If 
this be the correct view of the passage, then the Greek 



Messiah's peronal reign. 



particle nun translated " noiv," seems here to be a con- 
necting word denoting opposition or contrast. If this 
meaning be inadmissible, and the word refers to the time 
being, then probably the former interpretation of the pas- 
sage is the correct one: and the Savior referred to the con- 
dition of his kingdom, at the time he addressed Pilate, as 
contrasted with what it would be when established in its 
visible splendor in the earth. 

But we shall be told again, that our Savior rejected the 
interference of the Jews, when they wished to "take him 
by force, and make him a king." (See John, vi. 15.) So 
he did, for the time was not come, when he was to reign in 
visible splendor. There were certain prophecies which 
had foretold his humiliation as a suffering Savior, and these 
were first to be fulfilled. He was to make an atonement 
for sinful and fallen humanity. The nature had sinned in 
Adam, and the nature, (i. e. human nature,) was therefore 
to suffer in Christ the second Adam, before it could be glo- 
rified. And thus our Savior has tanght us a most impor- 
tant and instructive lesson, that God's pathway to glory for 
a fallen creation is through suffering and trial ? "Through 
much tribulation we must enter into the kingdom of 
heaven." We must therefore deny ourselves, and take up 
the cross, if we Would gain the crown. The fault of the 
Jews was that they wished, for themselves and their Mes- 
siah, the glories of the crown, without the humiliation of 
the cross. But since the time had not arrived for estab- 
lishing the kingdom in its visible glory — -as the humilia- 
tion had not been endured — our Savior when he perceived 
this design of the multitude, departed to a mountain alone. 
His kingdom was not a kingdom of man's election, 
and was not to be. established by man's power, and 
hence he rejected this interference. The mistake of these 
Jews, like that, of the fifth-monarchy men in the time of 
Cromwell, was, that they did not perceive that it was the 



MESSIAH^ PERSONAL REIGN. 



211 



risen, changed, and glorified saints, and not the saints in. 
the flesh who were to be the chief princes and rulers in the 
kingdom of our Lord ; and if any persons in the flesh 
should expect in these days to establish the kingdom of the 
saints by the organization of a military force, they would 
be liable to the same censure with the fanatics in the time 
of Cromwell. We must wait, my friends, for the glorious 
appearing of our Lord; and then he, and the armies 
which follow him out of heaven, (Rev. xix. 14,) will es- 
tablish the kingdom. It is a kingdom of heavenly, and 
not of earthly origin, and hence it is to be established 
by heavenly power* 

It is objected also, that our Savior said to the Pharisees, 
"the kingdom of God cometh not with observation," but 
"the kingdom of God is within you." This passage oc- * 
curs in the 17th chapter of Luke, 20th and 21st verses : 
"And when he was demanded of the Pharisees, when the 
kingdom of God should come, he answered them and said, 
The kingdom of God cometh, not with observation : 
Neither shall they say, Lo here ! or lo there! for, behold, 
the kingdom of God is within you." This passage has 
been variously explained. One interpretation is this : You 
Pharisees ask me, when this kingdom is to be established. 
It is not for me to inform you of the time. For the king- 
dom of God cometh not with observation. This glorious 
and visible kingdom of the Messiah, respecting which you 
have made this inquiry, cometh not after a known stated in- 
terval, like your festivals, or like the morning, the particular 
hour of which could be determined by observing the suc- 
cessive watches cf the night. But nevertheless, there is a 
sense in which even now the kingdom of God has come 

* McNeile on the Second Advent; Brooks' Elements of Prophetical Inter- 
pretation ; Anderson's Apology for Millenarian Doctrine, Philadelphia edition, 
1841, pp. 46-49. Sirr on the First Resurrection, Phil, ed., 1842, pp. 89-93. 
"The future destiny of Israel," Phil, ed., 1841, pp. 11,12. 



m 2 



Messiah's personal reign. 



nigh unto you. (Luke xi. 20.) It is within you, in the 
midst of you as a nation, and would now be established in 
its visible splendor did not you as a nation reject the Mes- 
siah.* This interpretation is given substantially, as we 
have stated it, by a writer who signs himself" Philo Basi- 
licus." It is not, however, without its difficulties. Ano- 
ther explanation is, that our Savior intended to say, that 
although his kingdom was not then set up in external 
splendor, in the way in which the Jews expected the Mes- 
siah would reign, still at some future time it nevertheless 
would be. Now, the kingdom of God cometh not with 
observation, but hereafter at the second advent, it will 
appear in manifest glory, like the lightning's flash which 
makes itself awfully visible from one quarter of the heav- 
ens to the other.t According to a third interpretation, our 
Savior here called the attention of these proud Pharisees 
to the spiritual kingdom of grace in the heart, and told 
them that that kingdom came not with observation^ — 
that kingdom which, as Paul says, " is not meat and drink, 
but righteousness and peace and joy in the Holy Ghost 
the kingdom of grace which is the earnest of that glorious 
visible kingdom on earth, of which the saints are " joint- 
heirs with Christ "the earnest of our inheritance until 
the redemption of the purchased possession." (Eph. i. 14.) 
But whatever interpretation we adopt, if by the word " ob- 
servation" be here meant external splendor, then most 
assuredly our Savior did not intend to say, that Messiah's 
kingdom when finally established in the earth, would in 
this sense be without observaiion. For he turns to his 
disciples and gives them the external visible signs of his 
approach, when the Son of Man should be seen coming in 
his kingdom. This grand event, he tells them, should be 

* See the Essays of Philo-Basilicus, pp. 45, 55; and notice his criticism on 
the word paratereseos f See McNeile on the Jews, p. 7. 
% See " A cry from the desert.'' pp. 37, 38. 



Messiah's personal reign. 



213 



like the lightning's flash, bright and clear as the living fire 
when it darts across the blue vault of heaven. When the 
Lord cometh in his kingdom, it will be in the clouds with 
power and great glory, in the glory of his Father and of 
the holy angels, and in flaming fire, accompanied by all his 
saints. (See Luke xvii. 24: Matt. xxiv. 30: Matt. xxv. SI: 

Matt. xvi. 27: Mark viii. 38: 2 Thess. i. 8: 1 Thes. iii. 

13: Zech. xiv. 5: 2 Tim. iv. 1.) This difficult passage, 
therefore, whatever be its true meaning, furnishes no valid 
objection against the fact so frequently declared in Scrip- 
ture, that Messiah will reign personally on the earth. 

But to return from these digressions, which I have made 
for a moment, for the sake of answering some popular ob- 
jections. I would next call your attention to the declara- 
tion of our Savior to his Apostles in the 22d chapter of the 
gospel according to St. Luke, "I appoint unto you a king- 
dom, etc." It is in vain to say, that this refers to a king- 
dom or government in the church, which they were then, 
to administer, and which is now administered by their suc- 
cessors. The passage has no reference to the subject, as 
you will perceive by examining the connexion, in which it 
occurs. It seems there had been a strife among the disci- 
ples for superiority. He tells them, this was not the time 
for kingly rule. They must not in this respect follow the 
example of the Gentiles, who were exercising lordship and 
authority. This was the season of humiliation, not the 
time of glorious reign — he was a servant among them, and 
they must be content to follow his example, and be ser- 
vants also. They were now sharing in his sufferings, and 
hereafter they should participate in his triumphs. But let 
us hear the words of our Savior, as recorded by the evan- 
gelist : " And there was ^Iso a strife among them, which 
of them should be accounted the greatest. And he said unto 
them, The kings of the gentiles exercise lordship over them; 
19 



214 



Messiah's personal reign. 



and they that exercise authority upon them are called bene- 
factors. But ye shall not be so ; but he that is greatest 
among you, let him be as the younger; and he that is chief, 
as he that cloth serve. For whether is greater, he that 
sitteth at meat, or he that serveth? is not he that sitleth 
at meat ? but I am among you, as he that serveth. Ye 
are they that have continued with me in my temptations. 
And I appoint unto you a kingdom, as my Father hath ap- 
pointed unto me ; that ye may eat and drink at my table,* 

* Whether the saints, after they have received their resurrection bodies, 
ivill actually and literally eat and drink, is not a point which it is necessary 
fur us to decide. Thus much is clearly revealed. The bodies of the saints, 
as we are informed in Scripture, are to be made like the glorious resurrection 
body of the Lord Jesus Christ. It is also declared, (in Luke xxiv. 41-43) 
that this glorious resurrection body of our blessed Lord took a piece of broiled 
fish and of an honey comb, and ate it in the presence of his disciples. Our 
Savior did this to convince them, that he still consisted of "Jlesh and bones" 
(Luke xxiv. 39) and was not a disembodied spirit. Now if the body of Christ 
after his resurrection from the dead, could eat food, then also the bodies of the 
risen saints, which are to be like the body of Christ, can eat food. To say that 
the body of Christ after his resurrection, underwent a third change at the as- 
cension, which incapacitated it for eating food, subsequently, or which rendered 
such an act needless, is a mere gratuitous assumption. When the apostle 
says, that "flesh and blood" cannot inherit the kingdom of God, (I Cor. xv. 
50) he means that the bodies of men must undergo the change which takes 
place in the resurrection, for the resurrection is the subject of his discourse. 
"Whether the saints therefore, after they obtain their resurrection bodies, are 
to eat or not in point offset, the possibility of the thing cannot be denied. 
There is some language in Scripture which would seem rather to favor the 
idea. Thus in Luke xxii. 30, as cited above, Christ promises to his disciples 
that on the regenerated earth (cf. Matt. xix. 28) they shall not only sit on 
thrones judging the twelve tribes of Israel, but shall also eat and drink at his 
table: and in Matt. xxvi. 29, he says to them, " I will not drink of this fruit 
of the vine until that day when I drink it new with you in my Father's 
kingdom.'' But without affirming any thing positively on the subject, we 
may be content to leave this matter among the mysteries of the future. There 
are many things in the Bible which are " hard to be understood," and there is 
no small danger, in these days of unbridled skepticism, of rashly rejecting plain 
doctrines of Scripture, because we cannot fully comprehend the philosophy of 
$hein . We have often evidence of the existence of a fact, when we cannot 



Messiah's personal reign. 



213 



In my kingdom, and s«t on thrones judging the twelve 
tribes of Israel,"' (Luke xxii. 24-30.) 

Similar to the passage in Luke, respecting the appoint- 
ing of a kingdom to his disciples, is the declaration in the 
19th chapter of Matthew, at the 2Sth verse : "And Jesus 
said unto them, Verily I say unto you, that ye which have 
followed me, (z. e. have followed me in my humiliation, in 
the present order of things) — in the regeneration, i. e. (in 
the new order of things, in the times of restitution of 
all things, on the new or regenerated earth ; cf. Acts iii. 
20,21: 2 Pet. iii. 13: Is. Ixv. 17-25: Is. xi:) when the Son 
of Man shall sit on the throne of his glory, ye also shall 
sit upon twelve thrones judging the twelve tribes of Is- 
rael. 1 ' And to show that the blessings of the kingdom are 
not confined to the apostles, he adds, " And every one that 
hath forsaken houses, or brethren, or sisters, or father, or 
mother, or wife, or children, or lands, for my name's sake 
shall receive an hundred fold, and shall inherit everlasting 
life." (Matt. xix. 29.) 

Additional light is thrown upon this subject by the para- 
ble, which our Savior spake to correct the impression " that 
the kingdom of God should immediately appear." It is 
thus recorded in the 19th chapter of St. Luke, "And as 
they heard these things, he added and spake a parable, be- 
cause he was nigh to Jerusalem, and because they thought 
that the kingdom of God should immediately appear." 
Now what kingdom was it respecting which they had this 
expectation ? Not the gospel dispensation, for this had 
already commenced. I ask again, what kingdom was it, 
to which the disciples, as well as the rest of the Jews, were 
looking, and respecting which just before Gur Savior's as- 
cension they put the question, " Lord wilt thou at this time 

explain all its concomitant circumstances. Let us be cautious, then, how we 
reject the Scriptural fad of the reign of the saints, because we cannot under- 
stand the philosophy of their " eating and drinking." (Luke xxii. 30.) 



216 



Messiah's personal reign. 



restore again the kingdom to Israel?" (See Acts i. 1L) 
Evidently Messiah's personal kingdom upon the earth. It 
would seem then, that they were under the impression 
that tliis kingdom was immediately to be established, and 
our Lord spake a parable to correct this impression. "He 
said therefore, " A certain nobleman went into a far coun- 
try to receive for himself a kingdom, and to return. And 
he called his ten servants and delivered them ten pounds, 
and said unto them, Occupy till I come. But his citizens 
hated him, and sent a message after him saying, We will 
not have this man to reign over us. And it came to pass, 
that when he was returned, having received the kingdom, 
then he commanded these servants to be called unto him, 
ect." (Luke xix. 11-15.) According to this parable, our 
Lord has gone into a far country to receive a kingdom — 
that is, he has ascended into heaven, where, Peter says, he 
is to remain, until "the times of restitution of all things;" 
(Acts iii. 21:) and then having been invested with regal 
authority he returns to establish this kingdom, as Daniel 
says, "under the whole heaven" (Dan. vii. 14, 27:) — 
and as John tells us, to reign with the saints on the earth, 
during the thousand years. (Rev. v. 10: xx. vi.) The per- 
sonal reign of Christ, and his glorified saints on the regene- 
rated earth, commences at the beginning of the millen- 
nium, but does not cease at its close ; for the angel Gabriel 
said to the Virgin Mary, " he shall reign over the house of 
Jacob forever, and of his kingdom there shall be no end "* 
(Luke i. 33.) The parable to which we have referred fur- 
ther informs us, that after our Lord returns from the far 
country to which he has now gone to be invested with his 
kingly authority, he rewards the obedient and punishes the 
disobedient. It concludes thus, " But those mine enemies, 
which would not that I should reign over them, bring 

* See the Nicene Creed. 



Messiah's personal reign. 



217 



hither, and slay them before me." (Luke xix. 27.) The day 
of Christ, my friends, will be an awful day of vengeance to all 
the hosts of the rebellious. "Behold, now is the accepted 
time — behold, now is the day of salvation." (2 Cor. vi. 2.) 

But one of the most striking arguments for the personal 
reign of Christ, may be derived from our Lord's conversa- 
tion, after his ascension, with the two disciples who were 
going to Emmaus, and with'his apostles immediately be- 
fore his ascension. These two disciples said to our Savior- 
just after his resurrection — without knowing who he was — 
for as the evangelist relate?, (Luke xxiv. 16,) " their eyes 
were holden, that they should not know him ;" " but we 
trusted that it had been he which should have redeemed 
Israel, etc." (Luke xxiv. 21.) "Then he said unto them, 
0 fools and slow of heart to believe all that the prophets 
have spoken." The difficulty was that they believed onty 
apart, but not all, the testimony of the prophets. They 
believed in the glories of Messiah's personal reign over the 
house of Israel, but they did not believe in his humiliation 
and death. The difficulty with the world now, is just the 
reverse. Men believe that Christ came to this earth in a 
state of humiliation to suffer and die, but they do not be- 
lieve that he will return in glory to reign and triumph. 
One would have thought " a priori,"* that it was much 
easier to believe, that Messiah should reign personally in 
glory, than that he who was the Lord of the universe 
should humble himself to be put to death by his creatures. 
"O fools and slow of heart," saith the Savior, " to believe 
all that the prophets have spoken: ought not Christ to 
have suffered these things, and to enter into his glory ? 
And beginning at Moses and all the prophets, he expound- 
ed unto them in all the Scriptures, the things concerning 
himself." (Luke xxiv. 21, 25, 26, 27.) Towards the close 

* That is, reasoning beforehand, from the mere nature of the case,. 

19* 



218 



Messiah's personal reign. 



of the chapter, we learn that, after conversing with the 
eleven apostles, and convincing them that he was not a 
disembodied spirit, "he said unto them, these are the 
words which I spake unto you, while I was yet with yo®, 
that all things must be fulfilled which were written in the 
law of Moses, and in the Prophets, and in the Psalms, 
concerning me. Then opened he their understanding, 
that they might understand the Scriptures," etc. (Luke 
xxiv. 44, 45.) In the 20th chapter of John, at the 22d 
verse, we read, that " he breathed on them, and saith unto 
them, Receive ye the Holy Ghost." 

In the first chapter of Acts we read, that our Savior 
immediately before his ascension was seen by the Apostles 
forty days, and that he spake to them of the things per- 
taining to the kingdom of God. (Acts i. 3.) You will 
notice then, that our Savior opened their understandings 
to understand the Scriptures — that he explained to them 
all things that were written concerning himself in the law, 
the prophets, and the Psalms, — that he breathed on them, 
and said, Receive the Holy Ghost — and that during the 
forty days, immediately before his ascension, he instructed 
them, as to the nature of his kingdom; I ask, then, is it 
credible, that after all this they could still be mistaken on 
the fundamental question, what this kingdom was. It is 
impossible. And yet what was the question which they 
put to our Savior immediately before his ascension? "Lord 
wilt thou at this time restore again the kingdom to Is- 
rael ?" (Acts i. 6.) They had no doubt as to the fact of 
such a restoration, but only inquired whether that was the 
time. Our Savior does not give the remotest hint, that 
their views were incorrect as to the fact, but tells them 
that they were not then to know the times and seasons. 
These, as we remarked in our first lecture, they were to 
leave with filial confidence in the hands of their heavenly 



Messiah's personal reign. 



219 



Father.* He thus sanctioned and encouraged the preva- 
lent belief of the apostles, and the rest of the Jews, that 
although that was not the time, still the time would com? 
when Messiah should restore again the kingdom to 
Israel. This, as we learn from Peter's sermon on the day 
of Pentecost, is at "the times of restitution of all things 
spoken of by all the prophets since the world began." 
(Acts iii. 21.) I ask again, is it credible that after all 
this, the disciples were mistaken ? and have we not a war- 
rant from both our Savior and his apostles, for believing 
that Messiah, when he cometh in his glory, will estab- 
lish not only a spiritual dominion in the hearts of men, but 
a visible and personal kingdom in the regenerated world, 
under the new heavens and on the new earth ? To this 
personal kingdom he alludes in Rev. iii. 21: "To him that 
overcometh will I grant to sit with me in my throne, even 
as I also overcame, and am set down with my Father in his 
throne." Here Christ clearly distinguishes between the 
throne of his Father on which he is now sitting, adminis- 
tering a providential government over the universe, and 
his own personal throne, which is yet to be established in 
the earth. In this personal reign he promises that all his 
faithful followers shall have a share. " To him that over- 
cometh will I grant to sit with, me in my throne" 

In Rev. v. 10, the song of the redeemed is, "We shall 
reign on the earth." It will not do to say, that they 
reign merely in the triumph of good principles, for as we 
have already seen, they return personally with Christ to 
the earth. (1 Thess. iv. 14: iii. 13: Zech, xiv. 5. See Part 
II. Lecture III.) 

In Rev. xx. 4, 6, it is said, they lived and reigned with 
Christ the thousand years. 

In Dan. vii. 27, we read that the dominion of the saints 

* Part It. Lecture I. See Bickersteth's " Time to favor of Zion 



220 



MESSIAH r S PERSONAL REIGTST, 



is "under the ivhole heaven" and what is under the 
whole heaven but the whole earth? 

In Matt. xix. 28, as already quoted, the apostles were to 
sit upon thrones in the regeneration — and Christ appointed 
unto them a kingdom, (as we have seen in Luke xxii. 29,) 
as his Father had appointed unto him, — that they should 
be judges over the twelve tribes of Israel. Other passages 
shew, that a portion in the kingdom of Messiah is not con- 
fined to the apostles* 

In Rom. viii. IT, we are taught, that all who have par- 
taken of the sufferings of Messiah, are to be "heirs of God 
and joint heirs with Christ," and to be glorified together 
with him. 

In Rev. ii. 26, 27, we read, "And he that overcometh 
and keepeth my works unto the end, to him will I give 
power over the nations: and he shall rule them with the 
rod of iron; as the vessels of a potter shall they be 
broken to shivers; even as I received of my Father." 
The same language is here used respecting the saints, 
which in the 2d Psalm is used respecting the Messiah: 
thou shalt break them (i. e. the wicked heathen, the Gen- 
tiles, or nations mentioned in the 1st and 2d verses of the 
Psalm) with a rod of iron, thou shalt dash them in pieces 
like a potter's vessel." (Ps. ii. 9.) That this is a coercive 
dominion, and not the mere peaceful sway of the gospel, is 
evident from what immediately follows. " Be wise now 
therefore, 0 ye kings: be instructed ye judges of the earth* 
Serve the Lord with fear, and rejoice with trembling. Kiss 
the Son, lest he be angry, and ye perish from the way, 
when his wrath is kindled but a little. Blessed are all 
they that put their trust in him." (Ps. ii. 10-12.) Unless 
therefore you wish to be ruled by Christ and his saints 
with a rod of iron, and dashed in pieces like a potter's, 
vessel, you must repent, and believe the gospel. 



Messiah's personal reign. 



221 



In 2 Tim. ii. 12: "If we suffer, we shall also reign 
with him." But remember, "if we deny him, he also 
will deny lis." " In the world ye shall have tribulation/' 
said the Savior to his disciples, " but be of good cheer, 
I have overcome ihe world." (John xvi. 33.) "He that 
overcometh, shall inherit all things:" (Rev. xxi. 7,) and 
"to him that overcometh (as we read in the passage 
already quoted) will I grant to sit with me in my throne, 
even as I also overcame and am set down with my Father 
in his throne." (Rev. Hi. 21.) Be patient therefore, my 
brethren, unto the coming of Christ, and then you shall 
receive a full reward. 

I have thus demonstrated, I trust to your satisfaction, 
the personal reign of the Messiah, and his risen, changed, 
and glorified saints, on the regenerated earth. Christ is 
the King, and the children of the first resurrection are the 
princes, agreeably to what we read in Is. xxxii. 1: "Be- 
hold a King shall reign in righteousness, and princes* 
shall rule in judgment. (Cf. Rev. xx. 4-6.) 

Jerusalem rebuilt upon its ancient site, is to be the me- 
tropolis of the world. t (Zech, xiv. 16, 17; Zech. vin. 

* If this should be thought to refer to the subordinate rule of the Jewish 
people under Christ and his glorified saints, and over the rest of the 
nations in the elesh, I have no objection to that view of the subject. 

\ Mr. Begg thinks, that Ezekiel mentions two cities, one, Jerusalem rebuilt 
on its ancient site, in which is the sanctuary, and the other, the New Jerusa- 
lem of St. John, called by Ezekiel " the city.'' In his able work on the 
prophecies, he regards "the city" as the special residence of Christ and the 
redeemed. He says that it is to be separated by the portion of the Levites, 
twenty miles in breadth from the ancient Jerusalem rebuilt, in which, and not 
in the New Jerusalem, is the sanctuary or temple. See Begg's View of Pro- 
phecy, pp. 47, 48, and pp. 217-221; American ed., New York, 1842. If 
Mr. B. is correct in this view of Ezekiel, then the glory of the Messiah is to 
be chiefly manifested in the New Jerusalem, the special dwelling-place of the 
children of the first resurrection. Into this holy and heavenly city neither 
death nor sin are permitted to enter. And while in the earthly city or ancient 
Jerusalem rebuilt, which is tenanted by people in the flesh, who, according to 



222 



Messiah's personal reign. 



21-23; Is: xxiv. 23; Is. ii. 2, 3; Mic. if. 2, compared vvitfi 
Mic. iii. 12; Mic. iv. 7, S; Zeph. iii. 14-20; Jer. xxx. 18| 
Amos ix. 11, 12.) Christ and the glorified saints, as we 
have already proved, are the king and princes in the Mil- 
lennial dominion. But who are the subjects under this 

Is. lxv. 17-25, live to a great age and then die, there may be both sin and 
death, for we read that " the sinner being a hundred years old shall be ac- 
cursed," (Is. lxv. 20,) the New Jerusalem and its inhabitants, the children 
of the first resurrection, are not subject to any such vicissitudes. They can- 
not die any more, says the Savior, but are " isanggeloi" equal to the angels* 
Luke xx. 36 ; cf. Rev. xxi. 4, 27. See also Biekersteth's Practical Guide, 
chapter xvii. p. 188. 

The following extract from Mr. Sirr's admirable work on the First Resur- 
rection, may perhaps throw some light upon this part of the subject. " I 
know,'' says Mr. S., " the objection that is made to the idea, that the thousand 
years are included within the period of the dispensation of the New Heavens, 
from the statement that there was no more sea, after the first earth and heaven 
had passed away ; and that yet the sea gave up the dead, ivhich were in it 
when the judgment took place before the white throne after the thousand years 
were ended. But I beg it to be observed,— 

" 1 — That the words, ' And I saw a new heaven and *a new earth, for the 
first heaven and the first earth were passed away. And there was no more 
sea, 1 (Rev. xxi. 1,) form a separate and independent vision expressive of the 
final modification that ensues, the whole dispensation at one glance passing 
before him : and is no more necessarily affirmative thai the sea ceased at once 
to be, when the new dispensation commented, than the prophecy of Micah IV. 
is necessarily affirmative that He, who came out of Bethlehem Ephratah, did 
at his coming out thereof become Ruler in Israel, become great unto the ends 
of the earth, and execute the vengeance written. 

" 2 — I am also aware that the passing away of the first heaven and earth is 
said to have taken place when the Judge taketh his station upon the white 
throne, because it is said concerning him, that from his "face the earth and 
the heaven fled away; ,? but while this is predicted of him, it is not said that 
they flee away from bis face when he taketh his station upon the white throne, 
but on the contrary they are said to have Jled away from his face; — but his face 
was disclosed to them at the destruction of the beast, for then every eye saw 
him, before the thousand years commenced, and I therefore argue, that the 
heavens and the earth had passed away at least a thousand years before, even 
at the time when he looked out upon the earth from the cloud of his glory 
It is only spoken of as a note of identity to distinguish him, just as the fact of 
his riding upon an ass is parenthetically introduced to identify the king of 



MESSIAH 9 S PERSONAL KEIG-N. 



22$ 



personal reign ? Not " the Church of the First BornJ* 
the children of the first resurrection, for they are the 
princes; but the subjects of the kingdom are the nations 
who then exist in the flesh, that is the converted heathen, 
the remnant saved from apostate Christendom, and the 
restored Jewish nation, which in that day is to have the 
pre-eminence over all other nations, and subordinate to 
Christ and the saints of the first resurrection is to rule over 
the rest of the world. This pre-eminence of the Jews is 
clearly foretold in the prophecies of Isaiah, Micah, and 
Zechariah. (See especially Zech. viii. 20-23, and Zech. 
xiv. 16, 17.) 

Such, my brethren, is the reign of Christ, as the Son of 
Man; and it is right that he should thus reign in the glo- 
ries of his humanity. It is right that Satan, the vile 
usurper — " the God of this world"—" the prince of the 
power of the air" — should be cast out, — the earth deliv- 
ered from the curse, and restored to its original splendor. 
It is right that the Lord from heaven, the man Christ Je- 
sus, the second Jldam should thus regain the empire, that 
was lost by the first, and in Jerusalem and Mount Zion, 
on the very spot where Herod and Pontius Pilate were 

Israel, who cuts off the chariot from Ephraim and the horse from Jerusa- 
lem, and whose dominion extendeth from sea even to sea, and from theriver 
even to the ends of the earth, (Zech. ix. 9, 10,) with the lowly Jesus of Naz- 
areth. From not noticing this prophetic mode of writing, we are often in 
danger of falling into a similar error with the Jews, who were unable to see 
the fulfilment of any prophecies in the Messiah, because all that was said of 
him did not come to pass in the term of his natural life." — Sirr on the First 
Resurrection, pp. 101, 102; Philadelphia edition, 1842. 

Bickersteth in his Practical Guide, chap. xvii. p. 201, gives substantially the 
same view as that contained in the above extract from Sirr. Bickersteth how- 
ever is of opinion, (chap. xiii. p. 144,) that the Holy City descends after 
the close of the thousand years, but Begg seems to think that this city is on 
the earth during the thousand years. So thought Tertullian.— See the quota- 
tion from Tertullian in Part II. Lecture VII. 



224 



Messiah's personal reign. 



arrayed against him, should vindicate the ways of God to 
man, and coming with all his saints in the glory of his Fa- 
ther and of the holy angels, u convert the scene of his 
humiliation into the theatre of his triumph." 

Blessed and holy is he that hath part in the first resur- 
rection. Glorious is the destiny of " the Church of the 
First Born," — the bride of our Lord Jesus Christ. " We 
shall reign on the earth:" (Rev. v. 10.) and it is right 
that we should. It is right that as Messiah is the King, so 
his bride should be the queen, and sitting on his throne 
should reign with him the Empress of the world. (Rev. 
ii. 26, 27; Rev. iii. 21; Dan. vii. 27.) 

These are deep mj steries. No wonder they are not 
relished by those who love to drink from broken cisterns; 
but oh, what refreshment and strength do they afford to 
those who draw water with joy from the wells of salva- 
tion. The personal reign of our Lord Jesus Christ at his 
second coming to judge the quick and the dead, is pecu- 
liarly offensive to the cold, formal, heartless professor, to 
the worldly, the avaricious, and the sensual; for it crosses 
them in the pursuit of their cherished objects, and dashes 
to the earth and grinds to powder the images of their idol- 
atry. But how transporting the thought to those who love 
his appearing, and are looking with St. Paul for the crown 
of their rejoicing. Well may we shout, " Hosanna ! 
Blessed is he that cometh in the name of the Lord." 

Glary to God in the highest! Soon the advent will be 
here, — soon the first resurrection, — soon the age of mil- 
lennial blessedness, and the reign of Christ with his glori- 
fied saints, — then pass away the thousand years, — then 
comes a short-lived apostacy, but vain is the assault of Sa- 
tan and his confederate hosts against the beloved city,: — 
then follow the general resurrection and the final judg- 
ment, — then deaih, the last enemy, is destroyed, — then 
cometh the end, — the Lord Jesus Christ looks forth on thf 



Messiah's personal reign. 



225 



-wide universe of God, — the righteous have been gathered 
into the mansions of the blessed, — the wicked consigned 
to their everlasting prison-house, — the earth regenerated,* 
disenthralled, and delivered from the curse, — not a spot 
nor a stain upon his unlimited empire, — he has gained a 
signal victory over all the rebellious, and checked forever 
the ravages of sin, — he sees that his commission is fulfilled, 
he has finished the work that was given him to do, — he 
resigns the mediatorial sceptre, — he delivers up the king- 
domt to God even the Father, (1 Cor. xv. 24,) to receive 
it again, as we think, in a new and more glorious dispensa- 
tion, that he may reign with the ransomed of the Lord for- 
-ever and ever. 

Now is the time for gaining high rank in the kingdom! 
Who would not struggle for a share in its glories ? Who 
would not fix his ambition on the highest pinnacle of its 
splendors ? Warriors of Immanuel, take unto yourselves 
the whole armor of God, and fight manfully the good fight 
of faith. Your warfare will soon be over, for the day of 
the Lord's vengeance, and the year of his redeemed, are 
at hand. Afflicted and despised one of the earth, thou 
meek and lowly of heart, cast on the waters of trouble, a 
poor and widowed, and desolate thing, " rejoice and be 
exceeding glad," for deliverance is near. The day of the 
marriage feast is rapidly approaching, — the great God our 
Savior is to be thine husband,— he is now preparing for the 
wedding, — soon will he return, — methinks I hear in the 
distance the sound of his chariot wheels, — glory to God, 

* The physical regeneration of the earth, at least the commencement of 
this work — whatever may be thought with regard to its completion— is pre* 
millennial. (See Part It. Lecture IV.) 

f The Rev. Hugh McNeile, and the Rev. John Cox, are of opinion, 
that the kingdom which Christ delivers up, is the providential kingdom at the 
"beginning of the Millennium, and not the mediatorial kingdom at its close, 
; and this perhaps is the correct explanation. See Part II. Lecture III. 
20 



226 



Messiah's personal reign. 



thy beloved is corning, and for all thy trials and all thy 
sufferings he will place around thy brow a crown radiant 
with immortality. " Even so, Come Lord Jesus, 
« Come quickly." (Rev. xxii. 20.) Now, " Blessed be the 
Lord God, the God of Israel, who only doeth wondrous 
things; and blessed be his glorious name forever, — and let 
the whole earth be filled with his glory. Amen and 
Amen." (Ps. lxxii. 18, 19.) 



ADDENDUM. 



CHRIST THE LEGAL DESCENDANT OF THE! 
KINGS OF JUDAH. 

Since the printing of Part I. Lecture III., on the Pop- 
ular objections of Infidelity, (see pp. 44, 45,) I have met 
with the following valuable remarks of President Edwards, 
on the genealogy of our Savior as given by St. Matthew. 
This profound and eloquent divine observes, that Christ 
was "thus legally descended from the kings of Judah ? 
though he was not naturally descended from them. He was 
fioth legally and naturally descended from David. He was 
naturally descended from Nathan, the son of David; for 
Mary his mother was of the posterity of David by Nathan, 
as may be seen in Luke's genealogy: (Luke iii. 23—38) 
but Joseph, the reputed and legal father of Christ, was 
naturally descended from Solomon and his successors, as 
we have an account in Matthew's genealogy. Jesus Christ, 
though he was not the begotten son of Joseph, yet by the 
law and constitution of the Jews, was Joseph's lawful 
heir; for he was the lawful son of Joseph's lawful wife ? 
conceived by the Holy Ghost and born of the Virgin Mary, 
while she was Joseph's legally espoused wife. The Holy 
Ghost raised up seed unto Joseph. A person by the law 
of Moses might be the legal son and heir of another whose 
own begotten son he was not; as sometimes a man was 



22S 



ADDENDUM. 



bound to raise up seed unto his brother: and thus a brother 9 - 
in some cases, was obliged to build up a deceased brother's 
house; so the Holy Ghost built up Joseph's house. And 
Joseph being in the direct line of the kings of Judah, the 
house of David, he was the legal heir to the crown of 
David; and Christ being legally his first born son, he 
was heir; and so Christ, by the law, was the proper 
heir of the crown of David, and is therefore said to 
sit upon the throne of his father David." Edwards on 
Redemption. 



LECTURE VI.* 



THE SIGNS OF THE TIMES. 

V YE DISCERN THK FACE OF THE SKY, BUT CAN XE NOT DISCERN 

THE SIGNS OF THK TIMES V Matt. Xvi. 3. 



Introduction. — The reproof of our Savior to the Pharisees and Sadducees ap- 
plicable to many at the present day — a number of conspicuous signs indij- 
eating that the second advent is near. — 1st sign : the general disbelief in the 
personal and pre-millennial coming of the Son of Man, as the avenger of 
his elect. Luke xviii. 7, 8. — 2d sign: prevalence of scoffers saying, where 
is the promise of his coming 1 2 Pet. iii. 3 — conjecture of Sir Isaac Newton 
verified. — 3d sign : the present aspect of the world accords with the descrip- 
tion of the last days, as given by St. Paul, (2 Tim. iii. 1-5) compared, with. 
Dan. xii. 10 — "perilous times'" — the late Duke of Orleans — Gen. Harrison 
— Napoleon Bonaparte — the King of Prussia — progress of Roman Catho- 
licism — errors spreading in the church. — 4th sign : increase of knowledge 
and of the facilities of communication between different parts of the world.. 
Dan. xii. 4. — 5th sign : the gospel preached as a tuitness unto all the na- 
tions. Matt. xxiv. 14: Col. i. 23. — 6th sign : the decline of the Ottoman 
empire — increasing strength of Russia — rejection by the Jews of the oral 
j aw — predicted valor and prowess of Israel. — Conclusion. — Church of, 
England Quarterly Review. 

These words were originally addressed to the Pharisees 
and Sadducees, by our Lord Jesus Christ., The signs of the 
times, as indicating that Messiah had then come in the 
flesh, were most extraordinary. The prophecies pertain- 
ing to his first advent were fulfilling to the very letter, and 
he was every day working the most stupendous miracles in 
support of his claims. The men of that age were very at-- 

* This lecture has been entirely re-written, since its delivery in St. Paul's 
Church, and much additional matter inserted, containing some interesting, 
information. 
20* 



230 



SIGNS OF THE TIMES. 



tentive lo the signs of the weather, but quite regardless of 
the signs of the times ; and hence our Savior reproved 
them for the inconsistency of their conduct. "0 ye hypo- 
crites, ye can discern the face of the sky, but can ye not 
discern the signs of the times ?" (Matt. xvi. 3.) This re- 
proof is applicable to many at the present day. How little 
attention is paid by the mass of mankind to the signs of the 
times, as indicating the approach of Messiah's personal, 
pre-millennial advent ! To some of these signs, as pre- 
dicted in Scripture and fulfilled in the present state of the 
world, we shall now call your attention. We confine 
ourselves to those which may be seen by the most casual 
observer.* 

We ask then in the first place, what is the general opin- 
ion with respect to the speedy advent of Messiah ? There 
is no more fruitful theme for ridicule and abuse ; and those 
who have the moral courage to advocate the doctrine, are 
exposed to every species of calumny. There is a great 
want of faith — a wide-spread unbelief in relation to the 
whole subject. Such is the present aspect of the world, 
with regard to faith in the second coming of our Lord. 

Now what was the prediction implied in the emphatic 
question of our Savior — " When the Son of Man cometh 
shall he find faith on the earth ?" (Luke xviii. 8.) He had 
been delivering the parable of the importunate widow and 

* The signs mentioned in this lecture are sufficient, or at least ought to be 
sufficient, to put the church in a state of wakeful expectation of the coming of 
our Lord. They indicate that the advent is near at hand. 

In a popular lecture before a mixed audience, we wished to avoid every thing 
which might look like a matter of doubtful disputation, and therefore for this, 
as well as for other reasons,. we omitted saying any thing on the mysterious 
numbers of Daniel and St. John, commonly called " the prophetical dates." 
We have here followed the cautious example of Henshaw and McNeile. 
Those who would investigate this part of the subject — and it is certainly 
worthy of a most diligent investigation — will do well to consult Habershon on 
the Prophecies, Bickersteth's Practical Guide, and Luninghame on the 
Apocalypse. 



SIGNS OF THE TIMES. 



231 



the unjust judge : and he argues, that if this wy'ust judge 
avenged and protected the widow, how much more shall 
God, who is a just and righteous being, avenge his own 
elect. "And shall not God," he says, "avenge his own 
elect, which cry day and night unto him, though he bear long 
with them? I tell you that he will avenge them speedily. 
Nevertheless, when the Son of Man cometh, shall he find 
faith on the earth ?" (Luke xviii. 7, 8.) The connexion 
shows that faith in the Messiah as the avenger of his elect, 
is what is here referred to. Alas, how little of this faith is 
exercised by the generality of mankind !' There are but 
few, very few, comparatively speaking, who believe in the 
fact ; and the world, in the pride of its wisdom, regards 
them as visionary enthusiasts. Here then, is a sign of the 
times as clearly fulfilled, as if it were written in characters 
of living fire on the blue vault of heaven. We refer to the 
general disbelief in the personal, pre-millennial advent 
of the Messiah. "When the Son of Man cometh shall li3 
find faith on the earth ?" A!as, as it was in the days of 
Noah, and in the days of Lot, so shall it be in the day 
when the Son of Man is revealed. The world will never 
believe, till the day of vengeance overtakes them, and they 
perish in one common catastrophe. (See Matt. xxiv. 37- 
39: Luke xvii. 26-30.) 

The next sign to which we call your attention, is fore- 
told in 2 Pet. iii. 3: "There shall come in the last day, 
scoffers, alking after their own lusts, and saying, Where 
is the promise of his coming ?" (c' r . Jude, vv. 17, 18.) 

No one who looks abroad on the face of society can deny 
for a moment, that, in these last days, as Peter foretold, 
the world is full of them. Tell me not, these are not days 
of persecution for opinion's sake. See the scorn and 
contempt that are heaped upon all who dare to advocate 
the personal reign of Christ and his saints. They are de- 
nounced as agitators, madmen, fanatics, and are honored 



232 



SIGNS OF THE TIMES. 



with many other courteous titles of the same description. 
But I rejoice that a spirit of inquiry has gone forth. It is 
wafted on every breeze. It is not confined to our own 
country. Every gale that sweeps across the Atlantic, 
brings to our ears the glad tidings that the doctrine is 
spreading in England, Scotland, and Ireland. We now 
see fully verified the sagacious conjecture of the great Sir 
Isaac Newton,* who " brought to the study of Holy Scrip- 
ture, a mind accomplished in the highest degree with every 
variety of human knowledge, yet in the meekness and do- 
cility of a little child, knowing well that a higher wisdom 
than man's was to be found t.here,"t — the sagacious con- 
jecture, I say, of the great Sir Isaac Newton, himself a 
believer in the pre-millennial advent and personal reign of 
our Lord Jesus Christ, that, about " the time of the end*" 
God would raise up a body of men who, in the midst of 
much clamor and opposition, would turn their attention to 
the prophecies, and insist upon their literal interpretation.^ 
The scoffers of the present age are unconsciously fulfilling 
the predictions of heaven. They have only to look at their 
own conduct, and call to mind the declaration of St. Peter, 
and they cannot fail to perceive, that in themselves is com- 
pletely verified the prophecy that was made nearly two 
thousand years ago, — "in the last days" there shall be 
"scoffers walking after their own lusts, and saying, 
Where is the promise of his coming ?'* Merciful Je- 
hovah! "surely the wrath of man shall praise thee," and 
"the remainder of wrath shalt thou restrain." (Ps. lxxvi. 
10.) 

* See a valuable work on " the Destinies of the British Empire,'' by the 
late Rev. William Thorp, of Bristol, England ; p. vi. preface, Phil. ed. 1841. 

-J- Preface to Sir Isaac Newton on the Book of Daniel, by P. Borihwick, 
Esq., of Downing College, Cambridge; p. vi. Lond. ed. 1831. 

$ 1 1 would be well if many, who have not a tithe of Sir Isaac's learning, 
had a little of his humility and his deference to the pure word of God. 



SIGNS OF THE TIMES. 



233 



We now invite you to notice the description of the last 
days, as given by St. Paul, 2 Tim. iii. 1-5. It corresponds 
exactly with the prediction in Dan. xii. 10, where in dis- 
coursing respecting the time of the end, it is said that " the 
wicked shall do wickedly in other words, there shall 
be at that epoch a most fearful and extraordinary degree of 
wickedness. In accordance with this alarming prophecy, 
St. Paul says : " This know also, that in the last days peri- 
lous times shall come. For men shall be lovers of their 
own selves, covetous, boasters, proud, blasphemers, diso- 
bedient to parents, unthankful, unholy, without natural 
affection, truce breakers, false accusers, incontinent, 
fierce, despisers of those that are good, traitors, heady, 
high-minded, lovers of pleasure more than lovers of God ; 
having a form of godliness, but denying the power 
thereof^ 

I have not time to enlarge upon this long category of 
iniquities. The description corresponds so exactly with 
the present aspect of the world, that one would almost think 
it was history rather than prophecy. Notice especially the 
covelousness of the age — the idolatry of wealth — the pride, 
of some, and the discontent of others — the unprecedented 
licentiousness of our large cities* — the disobedience of 
children to their parents — the disrespect which is shown 
to the aged — the awful and deep-seated corruption of 
the rising generation; (parents have often no conception 
of the secret iniquities of their children, especially in these 

* This remark applies to Europe as well as to America. The corrup- 
tion o f our own cities is a matter of universal notoriety, and as for Europe 
the following fact may give some idea of the state of public morals 
abroad. In the metropolis of France "in 1831, the legitimate births 
•were 19,152; the illegitimate 10,378.'' Ann. du Bureau des Long., cited 
in a note in Alison's History of Europe during the French Revolution, 
vol. i. chap. ii. p. 144, 3d London ed. 1839 ; or Harpers' New York ed, 
1842, p. 56. 



234 



SIGNS OF THE TIMES. 



days of wickedness, when the world has become like 
Sodom, I should rather say, has been converted into one 
vast pandemonium:) — see the coldness, and formality, and 
worldly-mindedness of many professed Christians — and the 
disposition, so extensively prevailing in society, to encour- 
age, under the forms of legislation, a spirit of lawlessness, 
and even to overleap the barriers of law, and plunge head- 
long into anarchy. These are indeed "perilous times." 
"All moral accountability is swept away, and with it the 
germ of commercial credit." Throughout the world there 
is " distress of nations with perplexity" — " men's hearts 
are failing them for fear, and for looking after those things 
which are coming on the earth." All these events only 
remind us of the words of St. Paul: "In the last days 
perilous times shall come." Dear brethren, u ye can 
discern the signs of the sky, but can ye not discern the 
signs of the times?" 

At present we may perhaps be in a sort of calm. But 
it is the deceitful calm which precedes the earthquake. 
The same demoniac spirit of lawlessness, atheism and 
infidelity, which once marched through the streets of 
Paris, now walks abroad in our own land, and God only 
knows what events within the next ten or twenty ) T ears 
may be brought forth from the womb of time. Will not 
America take warning and turn unto God ? 

A similar state of impiety is prevailing in the old world. 
Mr. Habershon has well observed,* that in a "formidable 
manner" * * * " the nations of Europe, forgetful of the 
awful lesson that has so lately been read to them, are again 
rearing the standard of infidelity; and, with as much zeal 
as if a conspiracy had been formed for the subversion of 
all social order, are snapping the very heart-strings of po- 

* Habershon's Dissertation on the Prophetic Scrip tures % p. 137, 3d 
edition, London, 1842. 



SIGNS OF THE TIMES. 235 

litical existence; while thousands are unblushingly avow- 
ing their total rejection of the Bible as the word of God. 
In France, to such an extent is this feeling said to pre- 
vail, that an imputation of having taken part in any 
religious observance, or of believing in Christianity, 
would be shrunk from as if it were a moral degrada- 
tion. The blasphemies of Atheism, such as they so 
awfully appeared in the early part of the Revolution, are 
giving fearful indications, that they only wait the oppor- 
tunity to exhibit anew the same revolting and diabolical 
scenes of ferocity which characterized the days of Robes- 
pierre. Jlnd in [England,'] to a more fearful extent 
than many seem to be in the least aware, is this fatal 
poison, conjointly with other destructive principles, and 
pre-eminently with the great increase of Popery, increas- 
ing in strength, virulence, and to an extent beyond all 
former example. Thus are the Apostle's words being 
fulfilled: 'This know also, that in the last days perilous 
times shall come.' " 

This eloquent writer, in the appendix to the work from 
which we have just quoted, after citing the words "seven 
thunders uttered their voices," (Rev. x. 3.) p. 420, refers 
to the " sudden and unexpected stroke by which the Duke 
of Orleans, the heir apparent to the throne of France, has 
been laid prostrate in death," ib. p. 422; and gives a num- 
ber of very plausible reasons for believing, that this awful 
visitation of Providence is one of the seven thunders por- 
tending the storm of wrath which is now shortly to burst 
with accumulated vengeance on a guilty world. His 
remarks are so striking and ominous, that we shall here 
transcribe them. 

The first reason that he mentions is, " because it so ex- 
actly corresponds to that dread symbol, a sevenfold thun- 
der, which it is declared shall characterize the succession 
of events which are immediately to usher in the Seventh 



236 



SIGNS OF THE TIMES* 



Trumpet I have stated above, in quotation from another 
work,* what kind of events I consider to be intimated by 
such a symbol; and have instanced for illustration the 
death of [the] lamented Princess Charlotte. If her death — 
notwithstanding the acknowledged danger which in the 
course of nature attended her situation — still came as with 
the voice of thunder, sudden, loud, and fearful; how much 
more has that done so to which I am now directing atten- 
tion! Here there was no cause for alarm — no apprehen- 
sion of danger — nothing from which so fatal a catastro- 
phe could in the least have been apprehended. It was 
occasioned by one of the most common of accidents, — a 
fall from a carriage, without the shadow of a fault being 
attributed to any person, or even to the horses. So much 
the greater has been the shock to the public mind, so much 
the louder and more clearly from God has been " the 
voice" of this alarm; nor can I conceive any prophetical 
event more pointedly answering to the symbol of thunder. 

" A second reason why I regard this astounding afflic- 
tion as an apocalyptic fulfilment, is, the series of conse- 
quences which it threatens, and this, even in the anticipa- 
tion of those whom it more immediately concerns. One 
of the controlling principles which should ever be kept in 
mind in the interpretation of prophecy, one which is abso- 
lutely necessary for enabling us to separate predicted 
events from the extensive mass of common history, is, — r 
that such events should be of the most prominent and 
remarkable kind, — that they should be such as originate 
new orders of things, new features in society, and have a 
permanent influence on the affairs of the world. 

"The death of the Duke of Orleans, in occasioning 
probably so wide an interval between the rule of Louis 

* Mr. Habershon here refers to his Exposition of the Apocalypse, from 
i^hich he quotes in his Dissertation on the Prophetic Scriptures. 



Si&NS OF THE TIMES. 



237 



Phillippe and that of his grandson, in a great kingdom like 
France, torn and distracted as that kingdom is by intestine 
divisions, is an event of the character thus insisted on, 
even as it is likely to be attended with the consequences 
that form a prophetical era. The language both of the 
French and English Journals speak of it as "a terrible 
event," — "an astounding occurrence," pregnant with more 
ominous forebodings than any other of modern times; and 
much real fear is betrayed from the embarrassments it is 
likely to occasion, 

" 6 In the excellent character, the accomplished political 
education, the manly age, and the national feeling of the 
fallen prince, he was/ says the Journal des Debats, * the 
hope of his family and of France. The cruel event has 
bereft the royal family of the best son, the most tender 
husband, and the most affectionate of brothers.' 

The hopes of our constitutional monarchy,' says the 
Courier, 6 were centred in the Duke of Orleans. The 
soundness of his judgment, the brilliant qualities of his 
head and heart, gave promise to us of a king such as the 
country desires. The prospect of a minority, with all its 
attendant embarrassments, is calculated to create a just 
alarm in the public mind. The death of the prince is 
assuredly a just cause for mourning.' 

" 6 The death of the Prince Royal,' observes the Siecle, 
e is a most fatal event. It clouds the present in woe, and 
throws a dark shadow over the future.' 

" His qualities are thus summed up by M. Dupin: ' True 
son of France, pupil of our national schools, man of the 
epoch, and of the existing ideas, prince of the youth of 
France, imbued with national sentiments, dear to every 
citizen, friend of the soldier, esteemed and honored by the 
chiefs of the army, full of affability and of natural elo- 
quence, man of good taste, of grand and yet easy manners^ 
hope of the country.' 
21 



538 



SIGNS OP THE TIMES, 



"The [London] Times, in a valuable article on the 
event, adds the following solid observation: 6 It is remark- 
able for its terrible suddenness, — for the sympathy which 
the death of such a prince creates, — the sense of common 
danger which it calls into existence, — the uncertainty of 
the future to all parties, — and for that feeling of awe and 
humility of which the most irreverential can scarcely divest 
themselves in the presence of so great, portentous, and 
mysterious an act of God!' 

" A third reason why I consider it to be the voice of 
the first thunder, is, because it has happened in that coun- 
try which has been the focus of all the great prophetical 
events of our times. It w r as here, as in the great crater of 
a volcano, that Revolution burst forth upon the astonished 
-world, sweeping with irresistible and desolating fury the 
surrounding nations. It w T as in France that ( the king who 
did according to his own will, and who exalted and mag- 
nified himself above every god,' (see Dan. xi. 36-39,) per- 
formed his surprising exploits. It was France that first 
felt the great earthquake, which was attended by the tre- 
mendous consequences detailed in the sixth seal. (Rev. vi. 
12-17.) It was in France that for three years and a half, 
(from 1793 to 1796,) events so strikingly corresponding 
to those enlarged upon in Rev. xi. 7-13, transpired. And 
it waa pre-eminently in France, as we have already inti- 
mated, that the predictions of the first five vials were 
accomplished : and, likewise, it was there, in the revolu- 
tion of 1S30, which placed Louis Phillippe on the throne, 
that there was the most striking manifestation of the col- 
lision of the three evil spirits spoken of in the sixth vial — ■ 
that vial under which we are yet. living! It is therefore 
in perfect keeping, that in France, the first act of that new 
series of events which is to give immediate and certain 
warning of the rapid close of the present dispensation of 
abused mercy, should in like manner transpire! 



SIGNS OF TflE TIMES. 



239 



u And when—to say nothing of the political alarm 
evinced by the public press, by the foreign ambassadors in 
Paris, and by the unexampled depression of the public 
funds— when we turn our eyes to the palace of the pres- 
ent king of the French, we behold a burst of sorrow, 
scarcely surpassed by that which took place fifty years 
ago, in connexion with Louis XVI. and his family. If at 
that eventful epoch, 6 the sun became black as sack-cloth of 
hair, and the moon as blood; and the stars of heaven fell 
unto the earth, even as a fig tree casteth her untimely figs 
when she is shaken of a mighty wind;' so at the present 
moment, in keeping with the same symbolical language, 
the second brightest luminary in that heaven, has been 
suddenly and violently arrested in mid-course, and lost in 
the darkest clouds."* " If in this painful event, the first 
thunder hath indeed e uttered its voice/ others will soon 
follow, and turn all doubt into certainty." (Habershon, ib. 
p. 429.) 

These able and eloquent remarks of Mr. Habershon 
forcibly remind us of the irreparable loss, which our own 
country has sustained, in the death of that excellent and 
venerable man, the pride and the hope of this afflicted 
nation, — our late chief magistrate, — the illustrious and 
lamented HARRISON ! I ask again, will not America 
take warning, and turn unto the Lord ? 

Look at the history of the world for the last fifty years, 
and tell me if sign after signf has not appeared in the 

* Habershon's Dissertation on the Prophetic Scriptures ; third edition, Lon- 
don, 1842. Appendix, pp. 424-429. 

j- For a graphic description of many of the events constituting the signs in 
the symbolical heavens, which signs were to precede the second advent, see 
Cuninghame on the Apocalypse, third edition ; Habershon on the Prophetic 
Scriptures, ed. 1842 ; ShimealHs Age of the World and Signs of the Times ; 
and the leading political papers in Great Britain and Ireland, France, and the 
United States of America: but especially Alison^ able and eloquent History 
of Europe during the French Revolution. 



240 



SIGNS OF THE TIMES; 



political and ecclesiastic heavens, indicating that these are 
indeed perilous times? If Napoleon Buonaparte, as Ha» 
bershon, Cooper, and others have maintained with much 
plausibility, was the "wilful king" of Daniel xi. 36-39, 
then here is a sign which proclaims to us in loud notes of 
warning, that we are now living in that last grand period 
m which will shortly take place, the storm of unprece- 
dented vengeance, the restoration of the Jews, the second 
advent, and the first resurrection. 

Look at the present convulsions in Church and State 
throughout the world. To call your attention to a sign 
that has just appeared : 

A distinguished sovereign in Europe,* who has hitherto 
been regarded as one of the great bulwarks of Protestant- 
ism, is seeking " to comprehend in that federal unity 
of creeds which he is bent vpon consolidating, the 
Church of England on the one hand, and the Church 
oj Rome on the other:' ,J \ and I am sorry to say, that his 
views appear to have met with much encouragement in 
that noble land whose soil has been watered by the blood 
of martyrs. (See Rev. xvii. 5, 6.) Is it not an alarming 
indication of an approaching apostacy, when writers of the 
Church in England proclaim, that they hate the principles 
of the great Protestant Reformation, and that they are 
hating them more and more every day, — that they must 
unprotestaniize the Church! — and that to preach repent- 
ance to sinners within the walls of the temple, is a pol- 
lution of the sanctuary!!! We are indeed living in 
"perilous times." 

In the United States also, Roman Catholicism^ is fear- 

• The King of Prussia, 1842. 

f See, in the London Times, an article under date of September 26th, 1842, 
i Instead of the word Romanism which is now commonly used by Protes- 
tant writers — and which, for the sake of brevity, as well as euphony, I should 
otherwise have preferred — I have, as a matter of courtesy, used the above 



SIGNS OP THE TIMES. 



241 



fully increasing. But there is yet many a man in England 
and in America too, who, if occasion should require, would 
cheerfully lay down his life in defence of that faith, for 
which his fathers were stretched on the rack, or burnt at 
the stake. 

Errors in relation to fundamental doctrines are rapidly 
spreading in some parts of our own country, as well as in 
Great Britain, and these errors will perhaps produce a tre- 
mendous convulsion in the Church: or, what perhaps would 
be a much deeper cause for regret, a general spirit of lati- 
tudinarianism and indifference in regard to "the faith 
once delivered to the saints." Shame on the coward 
heart, that in these "perilous times" is afraid to stand up 
in defence of the truth! But my dear brethren, be of 
good courage, for the promise is sure — " As thy days, so 
shall thy strength be" — and if we should ever be called to 
the crown of martyrdom, as it is quite possible that some 
of us may be, God will enable us to bear a faithful testimo- 
ny, and to seal that testimony with our blood. 

Another sign which should not be omitted, is that men- 
phraseology, viz. Roman Catholicism, thinking it proper when it can conve- 
niently be done, to give to every class of men their official designation, 
although it can of course be no secret, in what light I as a Protestant Episco- 
palian, regard the claims of the Church of Eomc to being exclusively the 
Church Catholic, that is the Church Universal. We as Protestant Episcopa- 
lians claim to belong to the Church Catholic, although we protest against 
what we believe to be the er?*ors of the Church of Home. Both in the Apos- 
tles' and in the Nicene Creed, we profess our faith in the Catholic Church. 

" I believe in the Holy Ghost ; the Holt Catholic Church. ''-—Apos- 
tles' Creed. 

" I believe qne Catholic and Apostolic Church."— Nicene Creed. 

(See a recent letter, — from the Rt. Rev. Francis Patrick Ken rick [Roman 
Catholic] Bishop of Philadelphia, to the Rt. Rev. John Henry Hopkins 
Bishop of the Protestant Episcopal Church, in the diocese of Vermont, — de- 
clining an oral, and proposing a written discussion with respect to the points 
in debate between Roman Catholics and Protestants, and published in the- 
" Catholic Telegraph," Cincinnati, Ohio.) 
21* 



£42 



SIGNS OF THE TIMES. 



tioned by Daniel, as occurring at the time of the end,— * 
" Many shall run to and fro, and knowledge shall be 
increased." (Dan. xii, 4.) That there is in these days a 
wonderful increase both of general knowledge, and also of 
a knowledge of the Bible, particularly on the subject of 
the prophetic Scriptures, no one can deny; while alas, at 
the same time it is equally true, that practically " gross 
darkness" is resting on the people. (Is. lx. 2.) Wicked- 
ness every where prevails. But intellectually it is in 
many respects an age of great light. Indeed the "march 
of mind" has become almost a proverb. The other part 
of the prophecy, — " many shall run to and fro," — seems 
to have had its fulfilment in the increased facilities of com- 
munication chiefly produced through the wonderful agen- 
cy of steam, by which remote countries are brought into 
familiar intercourse with each other. It is emphatically 
true, that many are running to and fro, and knowledge 
is increased. 

Another sign that was to precede the second advent of our 
Lord, is the preaching of the gospel among the nations. 
" This gospel of the kingdom," said our Lord, " shall be 
preached in all the world for a witness unto all nations," 
or as it is in the original Greek, "a ivitness unto all 
the nations," (tois eth?iesi,) "and then shall the end 
come." (Matt. xxiv. 14.) 

If this sign referred to the destruction of Jerusalem^ 
then of course, it had its fulfilment many centuries ago. 
Paul say S3 that in his day " the gospel " * * " was preached 
to every creature which is under heaven;" or as the words 
may be rendered, (( preached among the whole creation* 

* If in Paul's day it could be said that the gospel had been preached unto 
all the nations, or as he expresses it, " to every creature," or ft among the 
whole creation''' — " which is under heaven,'' how much more can this be 
said now. 



SIGNS OF THE TIMES. 



243 



which is under heaven." (Col. i. 23.) You will observe, 
that it was preached for a witness among the whole crea- 
tion. The world was no more converted then, than it is 
now. But the gospel came like a pilgrim, and bore a 
faithful testimony among what Paul calls u the whole crea- 
tion" and when he had finished his labors, then followed 
in the train of all this testimony the destruction of Jerusa- 
lem. The gospel was first preached as a witness to the 
unbelieving world, and then came the end.* 

If this sign however refers to the last days of the gospel 
dispensation, then too we see, that it is nearly if not quite 
fulfilled. There is no promise, you will observe, that the 
world would be converted previous to the advent of 
Messiah. That is a triumph reserved for the millennial age 
after the Messiah has made his appearance. The language 
is, "And this gospel of the kingdom shall be preached 
in all the world, for a witness unto all the nations; 
and then shall the end come."t The gospel, like a faith- 
ful witness, must bear its testimony, whether men receive 
or reject it. Sabbath after sabbath it is preached for a 
witness in this congregation, and throughout the city. 
The testimony is delivered, but alas! how few receive it! 
How few, comparatively speaking, are converted! Has 
the gospel then been published, as "a ivitness unto all 
the nations?" If it has, then the end is near. As the 
destruction of Jerusalem followed immediately in the train 
of Bible and Missionary testimonies, so will it be in the 
last days of the gospel age. The pilgrim has nearly, if 
not quite, completed his circuit, and when he has finished 
his migrations, then comes the vengeance. England and 

* See McNeile on the Second Advent, and Thorp on the Destinies of the 
British Empire. 

f This sign in Rev. siv. 6, 7, " is still more distinctly identified, not with 
the conversion of the world, as it is vainly imagined, but with the hour of' 
God's judgments" Habershon's Diss. pp. 145, 146, 



244 



SIGNS OP THE TIMES. 



the rest of the nations may rely on their fleets and armies; 
they may say with Babylon of old, I sit as a lady and a 
queen; they may revel in fancied security, but their de- 
struction is at hand. Their doom is written, as it were, 
by God's finger on the palace walls, for they have been 
• weighed in the balances and found wanting." The last 
climax of ivickedness is at hand — the earth is ripe for 
vengeance — and God grant, that the day may soon 
come, when the harvest having been reaped, and the 
vintage trodden, Immanuel shall be enthroned in 

THE METROPOLIS OF THE WORLD. 

But there is another sign, which is perhaps more strik- 
ing than any that we have noticed; and that is,the decline 
of the Ottoman Empire. For the last twenty years, 
province after province has been wrested from the Sultan, 
till the resources of the empire are nearly dried up. 
Greece is no longer under Turkish domination, and Egypt 
is ruled by an independent chieftain. The Turks them- 
selves are under the impression, that their hour is well 
nigh come. What said the dervishes more than a year 
ago to Dr. Grant, the missionary physician? " They com- 
plained of the innovations of the Sultan, who they said, 
had departed from the faith; and that such religious devo- 
tees as themselves, were no longer treated with the con- 
sideration that was formerly paid to them. The world, 
they said, was changed for the worse; the last da} T s were 
at hand, and the power of Islam was passing awa} T . So 
Allah had decreed, and they could only submit to their 
fate. As they spoke of the expected downfall of their 
religion w T ith its temporal power," continues Dr. Grant, "I 
inquired when this great event, so generally anticipated, 
would occur. They said they could not tell precisely, 
without recurring to their books, but according to their 
reckoning, it would take place within a period of from 
three to five years. I afterwards met with another Mos- 



SIGNS OF THE TIMES. 



lem, a fellow traveller, who told me that the Mohammedan 
power would be destroyed on the expiration of twelve 
hundred and sixty years of their era, so that less than four 
years remained to the time of its overthrow."* 

Dr. Grant had not then ascertained whether this was 
the feeling of the rest of the Mohammedans; but we learn 
from other evidence, that the impression prevails along the 
whole coast of Barbary, as well as on the eastern shores of 
the Mediterranean, that the temporal power of the Turks 
is nearly at an end.t In fact the Ottoman empire has long 
been regarded as having a mere nominal existence. Its 
independence is virtually gone forever, 

" A remarkable attestation to the reality of the drying 
up of the Turkish empire," says Mr. Habershon,$ " was 
given a few years ago by one who cannot be suspected of 
wishing to demonstrate the fulfilment of the written word 
of God. On the 8th of January, 1834, a speech was made 
by M. de Lamartin, in that assembly of infidels, the French 
Chamber of Deputies, in which he used the following 
expressions. 

" I wish that Turkey may not perish, that an extensive 
empire may not be trampled down to nothing, or driven 
into the deserts of Asia. But what is the state of the case ? 
Plains without ploughs, seas without vessels, rivers with- 
out bridges, lands without possessors, villages built with 
mud and clay, a capital of wood, ruins of desolations on all 
sides, are what constitute the Ottoman empire. In the 
midst of this ruin and desolation which they have made, 
and make daily, some thousands of the Turks in each pro- 
vince, — all concentrated in the towns, drowsy, discouraged, 
never working, living miserably upon the spoils of Chris- 

* See the Missionary Herald for June, 1842, pp. 209, 210. 
+ See h. letter from Gibraltar, in the American Millenarian, for Octo- 
ber, 1842, vol. i. No. 10. 

k See Habershon's Dissertation, pp. 140-143, London ed. 1842, 



246 



SIGNS OF THE TIMES. 



tian and laborious races, — constitute the inhabitants and 
masters of the empire ; and that empire is alone worth the 
whole of Europe. Its sky is finer, its earth more fertile, 
its ports more extensive and more safe, its productions 
more precious and more varied than those of any other 
country : it contains sixty thousand square leagues. You 
see by this rapid sketch, that the Ottoman empire is no 
empire at all ; that it is a misshapen agglomeration of 
different races, without cohesion between them ; without 
interests, without a language, without laws, without reli- 
gion, and without unity or stability of power. You see 
that the breath of life which animated it, religious fanati- 
cism, is extinct ; you see that its fatal and blind adminis- 
tration has devoured the very race of conquerors, and 
that Turkey is perishing for want of Turks I" (M. 
de Lamartin.) 

" Such is the condition of the once proud empire of the 
terrible Mahomets, Bajazets, and Solymans ; an empire 
which rose to its summit of grandeur not yet four hundred 
years ago, while the [ten] kingdoms of the Western Ro- 
man empire have continued in their strength above twelve 
centuries." (Habershon, ib.) 

Similar to the testimony which has been already cited, 
is that of " the Rev. Dr. Walsh, who went to Constantino- 
ple in the suite of Lord Strangford, and resided there seve- 
ral years." (Haberson, ib.) 

"I have now travelled." says he, "more than three hun* 
dred miles through the Turkish dominions in Europe, 
from their capital to the last town they possessed at the 
extremity of their empire. When I contemplated the ex- 
tent of their territory, the fertility of the soil, the abun- 
dance of the resources, the cattle and the corn it produced, 
and the interminable capability it possessed of producing 
more ; the large cities of Adrianople, Shumla, Rutschuk, 
and the multitudes of villages scattered over the country; 



SIGNS Off THE TIMES. 



247 



when I considered the despotic government that had abso- 
lute power over all these resources, to direct them in what- 
ever manner and to whatever extent it pleased, and that 
this was but a small portion of this vast empire, which ex- 
tended into three parts of the globe, — it seemed as if the 
Turkish power were a sleeping lion, which had only to 
rouse itself and crush its opponents. But when, on the 
other hand, I saw the actual state of this fine country, — its 
resources neglected, its fields lying waste, its towns in 
ruins, its population decaying, and not only the traces of 
human labor, but of human existence^ every day becoming 
obliterated ; in fine, when I saw the people about them 
advancing in the arts of civilized life, while they alone 
were stationary, and the European Turk of this day differ- 
ing little from his Asiatic ancestors, except only in having 
lost the fierce energy which then pushed him on ; when 
I considered this, I was led to conclude that the lion did 
not sleep, but was dying, — and after a few violent con- 
vulsions would never rise again."* 

The great powers of Europe with the consent and ap- 
probation of the Sultan, took his affairs into their own 
hands, and made a temporary adjustment of some of his 
difficulties. I say temporary, for no one of any discern- 
ment, can regard the affairs of the East as by any means 
settled on a permanent footing ; and how these allied sove- 
reigns will finally arrange them, no one can tell. It is 
quite possible, that they may yet erect Palestine into an 
independent kingdom, and thus open the way for the re- 
turn of the Jews. One thing is certain. The Ottoman 
Empire, as we before remarked, has at this time a mere 
nominal existence. Indeed, for the last twenty years, it 
h3S been gradually wasting away, like the drying up of 
the waters of a river. 

• Narrative cf a Journey from Constantinopte to Sngland, P, 220, 



248 



SIGNS OP THE TIMES. 



But you will ask how is this a sign ? Turn therefore to 
the 1 6th chapter of the Revelation of St. John. Commencing 
at the 12th verse, we read — u And the sixth angel poured 
out his vial upon the great river Euphrates, and the water 
thereof was dried up, that the way of the kings of the east 
might be prepared. And I saw three unclean spirits, like 
frogs come out of the mouth of the dragon, and out of the 
mouth of the beast, and out of the mouth of the false pro- 
phet. For they are the spirits of devils working miracles, 
which go forth unto the kings of the earth and of the whole 
world, to gather them to the battle of that great day of 
God Almighty. Behold, I come as a thief. Blessed is he 
that watcheth, and keepeth his garments, lest he walk 
naked, and they see his shame. And he gathered them 
together — [«. e. according to a Hebraistic idiom — they 
were gathered together] into a place called in the Hebrew 
tongue Armageddon. And the seventh angel poured out 
his vial into the air, and there came a great voice out of the 
temple of heaven from the throne, saying, it is done." 
(Rev. xvi. 12-17.) 

You will perceive from the beginning of this chapter, 
that seven vials of wrath were to be poured out upon the 
earth. The sixth vial, the one under which we are now 
Jiving, was to be poured out on the great river Euphrates, 
and the water thereof to be dried up. The generality of 
interpreters, both Millenarian and Anti-millenarian, are of 
opinion that by the river Euphrates is here symbolized the 
Turkish Empire ; and that by the drying up of the waters 
is meant that gradual drying up of the resources of ihe 
empire, which has been going on for the last twenty or 
thirty years. Whether the pouring out of the seventh vial 
has yet commenced, I know not ;* but of one thing inter- 
preters are generally convinced, and that is, that the con- 



• Mr. Cuninghaine thinks that it has. See note, p. 251. 



SIGNS OF THE TIMES. 



249 



tents of the sixth vial poured out upon the Ottoman Em- 
pire are nearly emptied. Now you will observe from 
what is here said, that the coming of Christ, and the pour- 
ing out of the seventh vial, are cotemporaneous. The 
warning is here given between the pouring out of these two 
vials — " Behold, I come as a thief. Blessed is he that 
watcheth," etc. The wasting away, therefore, of the Turk- 
ish empire,* is a most ominous sign, connected as it is with 
the personal appearance of Christ, which is cotempora- 
neous, or nearly so, with the pouring out of the seventh 
vial. 

" Contrary to the usual way of Providence in the over- 
throw of nations, Turkey is destined — not to be destroyed 
by conquest, but to be "dried up" (Rev. xvi. 12 ;) evap- 
orated, wasted away, " broken without hand," (Dan. viii. 
25;) and this would appear to be for the express purpose 
of more distinctly pointing out to the world, whenever 
it should happen, the time for the Jews' restoration" 
and of course also the near approach of the second advent 
of our Lord : " and thus it speaks to us." In the pro- 
phetic Scriptures is most distinctly foretold the connexion 
of these great events, viz : " the gradual wasting away of 
Turkey, and the immediate restoration of the lawful pro- 
prietors of Judea consequent upon it," together with the 
pre-millennial advent of the Messiah. The first of these 

* The increasing strength of the Russian empire is also well worthy of at- 
tention, when viewed in connexion with what Ezekiel and Joel have predicted 
•respecting a fierce invasion from the North against the Jews, after their return 
to the land of Palestine. See Ezek. xxxviii. and xxxix.; Joel ii. 20, and 
.Zech. xiv. 1-5. 

Habershon andFaber are of opinion, that by the King of the North is meant 
the King of Syria ; and that by the King of the South is meant the King of 
Egypt. Whether Russia, either by negotiation or conquest, shall yet be king 
of Syria, and thus become the prophetic King of the North, remains to be 
seen. See Habershon's interesting and thrilling exposition of Daniel's last 
great vision, Diss, on the Proph. SS. pp. 349-371. 
22 



250 



SIGNS OE THE TIMES. 



events therefore, "as now forcing itself upon the attention 
of all," " is a sign which cannot be mistaken." 

"Perhaps, looking at all the circumstances, there never 
was a great and fine empire, whose existence was prolong- 
ed for so many years in so totally enfeebled a state. If 
we turn to the adjoining kingdom of Poland, a nation in- 
herently of far greater vital energy and strength, as the late 
struggle against the overwhelming power of Russia proves, 
we observe that it has been permitted by God to be swal- 
lowed up and effaced from the map of Europe. The true 
secret of the preservation of Turkey, and the reason why 
it has not long ago shared the same fale, is because its dis- 
solution is prophetically announced as involving the great- 
est crisis the world has ever experienced, both as it regards 
the Jew3, the Christian church, and all nations ! Its very 
gradual and vital decay, and its providential preservation 
under such decay, which may indeed almost be termed 
miraculous, appears therefore to be intended by God as a 
prolonged warning, ond as a signal held up for universal 
notice. And it is a warning to which we ought to con- 
sider, our attention has been called in every province that 
has rebelled, in every defeat that has been sustained, and 
in every disaster, either of fire, pestilence or plague, that 
has ruined or depopulated Turkey and its capital for the 
last thirty years. And within this period how numerous 
these have been ! How often has the voice of divine rea- 
soning spoken out in all these particular calamities ; and 
how loudly "in the death of" their late "Sultan, the loss 
of" their " fleet, and the greater part of" their " army p' 

" Neither the inclination nor the means have for many 
years been wanting to its ambitious neighbors, especially 
to Russia, for seizing upon it like an eagle upon its prey. 
The prize has been exceedingly tempting ; and so much 
was it at the heart of that ambitious sovereign the empress 
.Catharine, and so sure did she appear of effecting her pur^ 



SIGNS OF THE TIMES. 



251 



pose, that she named her second grandson, the late Grand 
Duke Constantine, after its capital. But the Lord God, as 
if to mock the purposes of human ambition, and to shew 
that He will accomplish his purposes according to the 
counsel of his own will, and at his own time, did not per- 
mit this prince even to enjoy his right of primogeniture, 
or to sit upon his hereditary throne. Contrary to all 
modern precedent, he was, by a most singular arrangement, 
set aside, and a younger brother, the present Emperor 
Nicholas, succeeded in his stead ; a man in all probability 
destined, in the all- wise counsels of Jehovah, to act a dis- 
tinguished part in the coming tragedy of nations."* 

Six vials of wrath, it would seem, have been already 
poured out upon the world. There remains but one vial 
niore/i* and then will be the completion and winding up 
of the gospel age. You will observe, that St. John says — 
the waters of the river were dried up, that the way of the 
kings of the east might be prepared. Now whether you 
understand by the kings of the east the Jewish people, or 
whether you understand by this expression the kings who 
will be in alliance with the last personal antichrist, in 
either case, the coming of the Messiah is near at hand; for 
when a portion of the Jews are re-instated in Palestine, 
and Anti-Christ with his confederacy comes up for their 
destruction, Messiah and his army of saints appear in 
person for their deliverance. "His feet shall stand in 
that day upon the Mount of Olives" — " and the Lord 

* See Habershon's Dissertation, pp. 138-140. 

•J- Mr. Cuninghame, one of the ablest writers on the prophecies, is of opin. 
km, that we are already experiencing the effects of the seventh via!. If this 
be so, then the Advent is most emphatically at our very doors. See Cuning- 
kame's interesting Dissertation on the Apocalypse, 3d -ed., London, 1832; and 
the Supplement to the same, London, 1838. Mr. C. maintains " that the 
whole of the seven vials began to be poured out at one and the same period ; 
and that, instead of following each other in chronological succession, they are 
Mjiichronical in all their extent.'' Diss, on the Apocalypse, 3d ed., p. 386. 



252 



SIGNS OF THE TIMES. 



my God shall come, and all the saints with thee." 
(Zech. xiv. 4, 5.) If these things are so, then we are at 
this very time in the jjeriod immediately preceding the 
coming of Christ. The last climax of the world's tribu- 
lation, when the seven vials of God's wrath shall have been 
poured out has well nigh arrived. May God have mercy 
upon you in that day. Repent, therefore, and turn unto 
the Lord with all your heart. More than eighteen hun- 
dred years ago, the advent of the Messiah was said to be 
at hand. But in what sense could that be said with truth? 
Why, on the same principle on which we say — -when more 
than two thirds of the year are gone, and there is less than 
one third remaining — that the year is nearly over, and 
that the new year is at hand. So in regard to the whole 
period from the creation of man to the second coming of 
Christ — if the world was to last six millenaries or periods 
of a thousand years each, and Messiah was then to reign in 
the seventh millenary, as was generally believed in the 
Jewish and Christian Church — more than two thirds of it 
had expired in the Apostolic age, and consequently there 
were less than one third remaining. In the sense therefore 
already explained, it might be said, that the great day 
from the creation of man to the second advent w T as nearly 
over, and that the coming of Christ was at hand. If this 
could be said with truth more than eighteen hundred years 
ago, much more can it be said now. .Most emphatically 
true is it in these days, that " the coming of the Lord 
draweth nigh" Dear brethren, it is even at your doors. 
Repent, therefore, for the kingdom of heaven is at hand. 
Watch and pray, that you may have a part in the first 
resurrection. 

Beloved, ye can discern the face of the sky, but can ye 
not discern the signs of the times ? Every thing indicates 
the speedy restoration of the Jews^ and the personal advent 
of our Lord. Even now the descendants of Abraham -are 



SF&NS OF THE TIMES. 253 

■. 

mmm&tig « the traditions of the elders/'* and professedly- 
resting their faith on the sacred volume of inspiration, are 
anxiously waiting for the coming of Messiah. For cen- 
turies they have been despised and trodden under foot, and 
like the Savior whom they rejected, they too have been 
rejected of men. But though despised and rejected by the 
kindreds of the earth, the time is at hand, when they will 
yet be a formidable nation. Their future valor and prow- 
ess are foretold in words of terrific and fearful import. 

"Behold, the people shall rise upas a great lion, and 
lift up himself as a young lion: he shall not lie down until 
he eat of the prey, and drink the blood of the slain." 
Numbers xxiii. 24. 

"And the remnant of Jacob shall be among the Gen- 
tiles in the midst of many people, as a lion among the 
beasts of the forest, as a young lion among the flocks of 
sheep, who, if he go through, both trcadeth down and 
teareth in pieces, and none can deliver. Thine hand shall 
be lifted up upon thine adversaries, and all thine enemies 
shall be cut off. . . . And I will execute vengeance in anger 
and fury upon the heathen, such as they have not heard." 
Micah v. 8, 9, 15. 

" The nations shall see and be confo unded, at all their 
might; they shall lay their hand upon their mouth, their 
ears shall be deaf. They shall lick the dust like a serpent, 
they shall move out of their holes like worms of the earth: 

* That is, what is called the oral law. See an article entitled " The 
Budding of the Fig Tree; or the Lord's Returning in mercy to his ancient 
people Israel," in the Appendix to Habershon's Dissertation on the Pro- 
phetic Scriptures, pp. 430-447, London ed. 1842, in which is contained a very 
interesting account of the " West London Synagogue of British Jews.'' 

" This Synagogue consists of highly respectable and influential persons who, 
rejecting the divine authority of the Oral Law, declare that the onV immutable 
law they recognize, and by which they desire to be guided in all things rela- 
ting to faith and worship, is the inspired Word of God, contained in the sacred 
volume of the Scriptures." (Habershon, ib. p. 430.) 
22* 



254 



SIGNS OF THE TIMES. 



they shall be afraid of the Lord our God, and shaft ie2l 
be cause of thee. 5 * Micah vii. 16, 17. 

" The Lord of Hosts hath visited his flock the house of 
Judah, and hath made them as his goodly horse in the 
battle. Out of him came forth the corner, out of him the 
nail, and out of him the battle-bow, and out of him every 
oppressor together. And they shall be as mighty men 
which tread down their enemies in the mire of the streets 
in the battle: and they shall fight, because the Lord is with 
them, and the riders on horses shall be confounded. And 
I will strengthen the house of Judah, and I will save the 
house of Joseph, and I will bring them again to place 
them; for I have mercy upon them: and they shall be as 
though I had not cast them off: for I am the Lord their 
God, and will hear them.' 5 Zech. x. 3-6. 

u Thou art my battle-axe and weapons of war: for with 
thee will / break in pieces the nations, and with thee will 
I destroy kingdoms: and with thee will I break in pieces 
the horse and his rider; and with thee will I break in 
pieces the chariot and his rider r- with thee also will I 
break in pieces man and woman; and with thee will I 
break in pieces the young man and the maid: I will also- 
break in pieces with thee the shepherd and his flock; and 
with thee will I break in pieces the husbandman and his 
yoke of oxen; and with thee will I break in pieces captains 
and rulers. And I will render unto Babylon [i. e. the 
mystic Babylon, the great persecuting power, for against 
the ancient and literal Babylon when that power was 
overthrown, Persia and not Israel was the Lord's " battle 
axe/') and to ail the inhabitants of Chaldea, all their 
evil that they have done in Zion in your sight, saith the 
Lord." Jer. li. 20-24. 

These terrific and fearful predictions, respecting the 
future prowess and glory of Israel, will perhaps be received 
by many with a smile of derision. The cabinets of kin^s 



SIGNS OF THE TIMES. 



255 



and princes have no idea that their greatest danger, their 
complete overthrow, is " connected with the affairs of this 
despised people. So thought Pharoah; and so thought 
Belshazzar; but herein theyforgat Him who hath declared 
(see Ex. iii. 15,) that He is the God of Abraham, of Isaac, 
and of Jacob; Him that hath said, "This is my name for 
ever, and this is my memorial unto all generations"* 

Dear brethren, let us at once prepare for the advent of 
our Lord. For who can abide the day of his coming, and 
who can stand when he -appeareth? Say not therefore in 
your hearts, " My Lord delay eth his coming;' 7 (Matt, 
xxiv. 48) for that coming is near at hand. The kings of the 
earth may take counsel together, but the days of their 
tyranny will soon be over. Let them collect their fleets 
and armies — let them enslave and persecute the people,, 
they shall only fulfil the "sure word of prophecy." Their 
kingdoms were founded in oppression, and have been sus- 
tained by cruelty, but they will soon be overturned, and on 
the wreck of human sovereignties Immanuel shall be 
enthroned. May the Lord hasten the day of Christ 
Jesus. For the experience of mankind for nearly six 
thousand years has fully shown, that we shall never have 
the perfection either of civil or ecclesiastical government, 
till the prophecy of Zechariah is fulfilled, (see Zech.xiv. 9,) 
when " The Lord shall be King over all the earth: 
in, that day shall there be one Lord and his name one." 
The Lord be praised there shall then be not only one Su- 
preme King, but there shall be also one religion. The 
world will not then be divided into a thousand conflicting 
sects, as it is now, but "in that day shall there be one 
Lord and his name one" In his days Israel shall be 
saved, and Judah shall dwell safely, and he shall execute 
judgment and justice in the land. Let us rejoice with the: 



* See Habershon's Dissertation, p. 1X10. 



256 



SIGNS OP THE TIMES* 



descendants of Abraham, that a Prince of the house of 
Judah is about to sit upon the throne op David — that 
MESSIAH is to restore the splendors of the Jewish 
theocracy — that the exiles and wanderers are to be re- 
instated in their lawful possessions, and exalted above all 
the nations of the earth. God speed the time when their 
long captivity shall cease, and IMMANUEL'S Kingdom 
be established on the regenerated earth.* 

I shall now close this lecture with the following just and 
eloquent observations from the Church of England Quar- 
terly Review. 

"We are living in times when the Christian and the 
Infidel, the Statesman and the Divine, seem to agree in the 
expectation that some great crisis is at hand. The public 
mind, both at home and abroad, is held in the calm of a 
feverish suspense. New and strange blasphemies are com- 
ing to the birth; the foundations of the State are loosing, 
and the Church of God is beset and assailed on every side. 
Amid these thick clouds, all eyes are fixed with an eager 
gaze on the dark and coming future. But who shall un- 
ravel its mysteries ? Who can decipher its solemn roll of 
fate? Who can pierce, with steady eye into the depths of 
past history, and read there, as in a mirror, the judgment 
or mercy in store for after generations ? Who can 
expound the strange dream of this fleeting, shadowy 

* In order to prevent misapprehension, it is perhaps well to remind the 
reader that, according to the views of the author, the earth is not regenerated 
either morally or physically, previous to the coming of Messiah. The Lord 
appears and finds the world in a state of great wickedness. He executes the 
vengeance; and it may be, that the fire which burns up the ungodly, (see 2 Pet. 
iii. 7, and Is. xxiv. 6,) at the same lime regenerates the soil of the earth. At all 
events the prophets represent the earth, after the coming of Christ and the 
pouring out of the vengeance, as physically in a state of great fertility, and 
morally in a state of great holiness, purity and peace. The conflagration menr 
tioned in 2d Peter, 3d chapter, as we have shown in Part II, Lecture IV., is. 
evidently gre-millennial. 



SIGNS OF THE TIMES. 



257 



World, or unlock to the faith of the Church the royal trea- 
sure-house of the good things to come ? 

" It is here that the wisdom of the world stands rebuked, 
and its idols are all mute and silent. The research of its 
historians here proves in vain; the policy of its statesmen 
is baffled and confounded. The future continues veiled 
from every worldly eye in deepest mystery; and every 
effort of human pride to decipher the solemn hand-writing 
proves utterly in vain. 

"Divine prophecy is the only light that can remove this 
impenetrable darkness. There God himself reveals to his 
own servants the great outlines of His providence, and 
enables them, by patient search, to trace through the past 
and the future the grandeur and majesty of His high coun- 
sels of love. Here nature, providence, and grace are all 
combined for their comfort and instruction in the faith in 
glorious harmony. In two short books of Scripture, all 
nature is laid under contribution for rich and varied em- 
blems, whereby to express the mighty course of God's 
providence through two thousand years, and the mysteries 
of redemption therein contained. There to the diligent 
search and patient study of the humble and devout Chris- 
tian, it spreads before his eyes, in one vast expanse, a 
landscape of wondrous grandeur and surpassing beauty, 
and whose horizon is fringed with the bright and dawning 
glories of eternity. The providence of God in times past 
and present thus becomes one continual pledge of His 
mercies in time to come ; and that whatever the trials of 
the Church may be now, and however mighty the enemies 
that surround her, the Captain of her salvation is leading 
her, by a pathway which he himself has appointed, to 
a sure and final victory, and the possession of her long- 
delayed inheritance. 

"Those trials seem indeed fast approaching. Those 
enemies are now active, boastful^ and strong. The vessel 



158 



SIGNS OF THE TIMES. 



of the Church seems ready to be hurried by fresh wave's 
into the deep. And what shall she do in this time of 
peril ? Could our feeble voice reach her ears, the words 
of the Roman poet to his storm-tost country would be our 
language also. We should say to her, amidst these signs 
of tempest, — 'Fortiter occupa portum? Let her beware 
of losing the firm anchor-hold of the word of prophecy. 
There let her secure a knowledge of her place in the safe 
harbor of Divine Providence. Let no crude or novel 
theories of any of her children tempt her to weigh the 
anchors of her hope, and to commit herself without chart 
or compass to the tossing waves of time. Instead of cast- 
ing aside the precious truths which Fathers and Reformers 
have committed to our keeping, through the unthinking 
haste that will not wait to free them from the incrusted 
error, let her rather abide by the old landmarks, while she 
goes on to perfection by a fuller understanding of the truth. 
Let the Church of God, and especially our own favored 
Church, follow this course, and she will not fail to trace, in 
the word of prophecy, the unbroken line of God's judg- 
ments and mercies, through all the days of her widow- 
hood, till her Lord shall return. While the children of 
this world walk on in darkness, and all the foundations of 
the earth are out of course, she will thus dwell in a Goshen 
of heavenly light and blessed liberty. The wiles both of 
her inward and outward enemies will thus be unmasked — 
their approaches laid bare — -and their violence repelled. 
And even should the darkness and the storm thicken 
around her, she will still be able to lift up her head with 
joy and gladness, and will know the more assuredly that 
her redemption draweth nigh.' 7 — Church of England 
Quarterly Review, for Jlpril, 1840, 



LECTURE VII. 



THE PRIMITIVE ANTIQUITY OF THE DOCTRINE OF MES- 
SIAH'S PRE-MILLENNIAL ADVENT AND PERSONAL 
REIGN : ITS PRACTICAL UTILITY. 



"Thus saith the Lord, stand ie in the ways, and see, and ask 
for the old paths, where is the good wat, and walk therein, and 

YE SHALL FIND REST. But THEY SAID, WE WILL NOT WALK THEREIN. 

Also I set watchmen over you, saying, Hearken to the sound os 

THE TRUMPET. BuT THEY SAID, WE WILL NOT HEARKEN. Jer. vi. 16,17. 



Introduction — an erroneous opinion noticed — design of this lecture — the tes;- 
timony of Barnabas — of Papias — of Polycarp — of Justin Martyr — of 
Irenaeus — of Tertullian — of Cyprian — the allegorizing mode of interpre- 
tation advocated by Origen — evidence of the historian Gibbon — the testi- 
mony of Lactantius — of Epiphanius — opinions of Augustine and Jerome 
in the fifth century — Henshaw on the second advent — views of the re- 
formers — King Edward the Sixth's Catechism — prayer book of the Church 
of England — the doctrine of a spiritual millennium previous to the second 
personal advent is a novelty of modern times — exhortation to stand in the 
old paths — the great practical utility of the doctrine of Messiah's personal 
reign — Note, President Davies — McNeile's eloquent appeal— conclusion. 

Many persons are under the impression, that in these 
lectures we have been advocating novel and strange doc- 
trines, and not only that, but abstract speculations of no 
practical utility. We shall therefore shew by the testi- 
mony of the early fathers of the Church, that these are the 
good old paths which were trod by saints and martyrs du- 
ring the first three centuries of the Christian era, and then 
proceed to make a few reflections on the practical utility 
of the doctrine. 

We begin, therefore, with the early fathers of the Church, 
.and the first whose testimony we quote is Barnabas, who 



^60 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 



wrote soon after the destruction of Jerusalem.* Speaking 
of the creation he says, "And God made in six days the 
works of his hands, and he finished them on the seventh 
day, and he rested the seventh day, and sanctified it. 
Consider my children what that signifieth ; he finished 
them in six days. The meaning of it is this, that in six 
thousand years the Lord God will bring all things to an 
«nd. For with him one day is a thousand years, as himself 
testifieth, saying, Behold this day shall be as a thousand 
years. Therefore, children, in six da} 7 s, that is in six thou- 
sand years, shall all things be accomplished. And what is 
that he saith, and he rested the seventh day : he meaneth 
this, that when his Son shall come, and abolish the season 
of the Wicked One, and judge the ungodly, and shall 
change the sun and the moon and the stars, then he shall 
gloriously rest in that seventh day. He adds lastly, thou 
shalt sanctify it with clean hands and a pure heart; where- 
fore, we are greatly deceived if we imagine that any one 
can now sanctify that day which God has made holy, with- 
out having a heart pure in all things* Behold, therefore, 
he will then truly sanctify it with blessed rest, when we 
(having received the righteous promise, when iniquity 
shall be no more, all things being renewed by the Lord,) 
shall be able to sanctify it, being ourselves first made 
holy."t 

We next call your attention to the testimony of Papias, 
as quoted by Eusebius. (See Hist. lib. iii., sect. 39.) 
"There will be a certain thousand years after the resur- 

* Chapin on the Primitive Church, New Haven ed. 1842, p. 59. 

\ See in Archbishop Wake's Collection of the Apostolic Fathers, the 
General Epistle of Barnabas. Chapter xiii. pp. 254, 255; edition 1834, 
Hartford, Ct. 

The quotations from these early writers, with the exception of those from 
Archbp. Wake's Coll., are given, for the most part, on the au.hority of Brooks' 
very ab'e and valuable work entitled ''Elenjents of Prophetical Interpreta- 
tion," republished in the Literalist, Philadelphia, 1S41. 



ATIQUITY AND USEFULNESS OE THE DOCTRINE. 261 



rection of the dead, when the kingdom of Christ shall 
be established corporeally on this earth." Such is the 
testimony of Papias, who, according to Eusebius and Je- 
rome, was a disciple of John and a companion of Polycarp.* 
I am aware that Eusebius — who became bishop of Cesa- 
rea early in the fourth century, and whom St. Jerome calls 
the Prince of the Arians,\ — "disparages" this disciple 
of St. John, "as being illiterate and a man of weak judg- 
ment, when he has to deal with his testimony on this 
point ; but he speaks of him as being eloquent and learn- 
ed in the Scriptures, when he adverts to him on another 
occasion.' 7 But " we have nothing to do in the present 
instance with the judgment of Papias, but only with his 
veracity; for his evidence respects, not what he thought 
himself, but what he heard from others :% and all have 
given him credit for being an eminently pious and good 
man; one proof of which, and also of his wisdom and un- 
derstanding is, that by the immediate successors of the 
apostles he was considered qualified to be made bishop of 
Hierapolis." (See Brooks' El. of Proph. Interpr. pp. 37, 
38. Phil. ed. 1841.) 

We next refer you to Polycarp, Bishop of Smyrna, the 
cotemporary of Papias and the disciple of St. John. He 
says, that if we please [the Lord] in this present world, we 
shall also be made partakers of that ivhich is to come, ac- 
cording as he has promised to us, that he will raise 
us from the dead; and that if we walk worthy of 
him, we shall also reign together with him, if we 

* Eusebii Hist. lib. iii., and Hieron. Ep. xxix. 19. 

f Blake's Biographical Dictionary, Art. Eusebius, p. 321. 

\ 'He states "that what he relates are the very words of the elders, Andrew, 
Peter, Philip, Th >u as, James, John, Matthew, Aristio, and John the Pret- 
byter, as related to him by those of whom he constantly made th inquiry;'* 
asid he pledges himself to the "truth and fidelity of what he reports." ' Broeks, 
ib, Note p. 37. 
23 



262 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 



believe."* In another place he says, " But who of you 
are ignorant of the judgment of God ? Bo we not know 
that the saints shall judge the world, as Paul teaches ?"t 

Consider next the testimony of Justin Martyr, who was 
born in the } 7 ear of our Lord 89, and suffered martyrdom 
A.D. 163 or 166.1 (See Blake's Biographical Dictionary and 
Brooks' Elements of Prophetical Interpretation.) In his 
dialogue with Trypho, he says : "land all that are Or- 
thodox Christians, are acquainted ivith the resurrection 
of the body and the thousand years in Jerusalem, that 
shall be re-edified, adorned and enlarged, as the pro- 
phets Ezekiel, Isaiah, and others, declare." 

The testimony of Irenaeus also is very full and explicit 
on this subject. He succeeded Pothinus as Bishop of 
Lyons, about A. D. 171, and was martyred in A. D. 202 or 
208. He speaks of St. John the Apostle, as having lived 
to the times of Trajan, of Poly carp as a hearer of St. John, 
and of himself as a hearer of Polycarp. (See Brooks Ele- 
ments of Prophetical Interpretation, p. 89, and Cave's 
Lives of the Fathers.) 

"It is fitting," says Irenaeus, " that the just, rising at the 
appearing of God, should in the renewed state receive the 
promise of inheritance which God covenanted to the 
fathers, and should reign in it; and that then should come 
the final judgment. For in the same condition in which 
they have labored and been afflicted, and been tried by 
suffering in all sorts of ways, it is but just that in it they 
should receive the fruits of their suffering, so that where, 
for the love of God, they suffered death, there they should 
be brought to life again ; and where they endured bond- 

* Archbishop Wake's Collection of the Apostolic Fathers. Ep. of Poly^ 
carp to the Phillippians. Chap. 2d. p. 94: ed. 1834. Hartford, Ct. 
•f Apostolic Fathers, ib. Chap. 4th., p. 98. 

i Mr. Brooks says that some have placed his martyrdom as early as A. D, 
146. El. Proph. Interp. p. 38. 



ANTIQUITY" AND USEFULNESS OF THE DOCTRINE. 263 



age, there also they should reign. For God is rich in all 
things, and all things are of him : and therefore I say it is 
becoming, that the creature being restored to its original 
beauty, should without any impediment or drawback be 
subject to the righteous. This the Apostle makes manifest 
in the Epistle to the Romans ; e For the expectation of the 
creature waiteth for the manifestation of the sons of God, 
etc., for the creature itself also shall be delivered from the 
bondage of corruption into the glorious liberty of the chil- 
dren of God.' The promise likewise of God which he 
made to Abraham, decidedly connrmslhis ; for he says, 
^ Lift up now thine eyes, and look from the place where 
thou art, northward and southward, and eastward and west- 
ward; for all the land which thou seest to thee will I give 
it, and to thy seed forever.' (Gen. xiii. 14, 15.) And again, 
'Arise, walk through the land in the length of it and in the 
breadth of it, for I will give it unto thee.'' (ver. 17.) For 
Abraham received no inheritance in it — not even a foot 
breadth, but always was a stranger and a sojourner in it. 
And when Sarah his wife died, and the children of Hetli 
offered to give him a piece of land lor a burial place, he 
would not accept it, but purchased it for four hundred 
pieces of silver from Ephron the Hitite ; staying himself 
on the promise of God, and being unwilling to seem to ac- 
cept from man what God had promised to give him, saying 
to him, i To thy seed will I give this land, from the great 
river Euphrates.' Thus therefore, as God promised to 
him the inheritance of the earth, and he received it not 
during the whole time he lived in it, it is necessary that 
he should receive it, together with his seed, that is, with 
such of them as fear God, and believe in him — in the re- 
surrection ofthejusz." * * * "For true and unchange- 
able is God; wherefore also he said, 'Blessed are the 
meek, for they shall inherit the earth/ "* 

* See the 32d chapter of the fifth book of Irenaeus against Heresies, cited 
io. Brooks' Elements of Prophetical Interpretation, pp. 40, 4L 



£64 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 



Cur next witness is Tertullian, who wrote his famous 
'Apology' about A. D. ISO.* In his third book against Mar- 
cion, chap, xxiv., he says: "For we also confess, that a 
kingdom is promised us on earth, before that in heaven, 
but in another slate, viz. after the resurrection; for it 
will be for a thousand years in a city of divine workman- 
ship, viz. Jerusalem brought doivn from heaven : and 
this city Ezekiel knew, and the apostle John saw, etc." 
"This we say is the city provided of God to receive the 
saints in the resurrection, wherein to refresh them with an 
abundance of all spiritual good things, in recompense of 
those which in the world we have either despised or lost. 
For it is both just and worthy of God, that his servants 
should there triumph and rejoice, where they have been 
afflicted for his Name's sake. This is the manner of the 
heavenly kingdom." 

' Besides the testimony above adduced, Tertullian men- 
tions it as a custom for Christians to pray, " that they 
might have part in the first resurrection" And Cyprian, 
who nourished [early in the third century] about A. D. 
220,t informs us, that the thirst for martyrdom which ex- 
isted among Christians arose from their supposing, that 
those who suffered for Christ would obtain a more distin- 
guished lot in his kingdom. From which we may per- 
ceive how highly practical that doctrine was, which 
could make men even court death, and take joyfully the 
spoiling of their goods, and suffer torture not [accepting] 
deliverance, that they might obtain a better resurrection*' 
(Heb. xi.)J 

About the middle of the third century, Origen intro- 
duced the allegorizing style of interpretation, by which^ 

* EI. Proph. Interpr. ib. 41. 

f Anthon, in bis edition of Lempriere's Classical Dictionary, says, that 
Cyprian was converted to Christianity A. D. 246, and suffered martyrdom 
A. D., 258. 

± Brooks' El, Proph. Interpr. p. 42. 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 265 



any thing and every thing can be made of the Scriptures 
according to one's own private fancy. Mosheim in speak- 
ing of Origen, says : " After the encomiums we have given 
to Origen, etc., it is not without deep concern we are obliged 
to add, that he also by an unhappy method, opened a se- 
cure retreat for all sorts of errors which a wild and irregu- 
lar imagination could bring forth." And after noticing 
that he abandoned the literal sense, and divided the hidden 
sense into moral and mystical or spiritual, he adds: "A 
prodigious number of interpreters, both in this and the 
succeeding ages, followed the method of Origen, though 
with some variations ; nor could the few, who explained 
the sacred writings with judgment and a true spirit of 
criticism, oppose with any success the torrent of allegory 
that was overflowing the Church." (Ch. Hist. cent. III., 
part 2, sec. 5,6.) To the same effect Mil tier, in his Church 
History, observes: "No man, not altogether unsound 
and hypocritical, ever injured the Church of Christ more 
than Origen did:"* 

And unless you trace it to the heretics of an earlier 
period, this was the beginning of that pernicious system of 
interpretation which has become so prevalent in the church. 
Jerome, who died early in the fifth century, followed in 
this respect in the track of Origen: and now the corrup- 
tions of the church were rapidly opening the way for the 
firm establishment of popery by the edict of Justinian, in 
the beginning of the sixth century, A. D. 533, Indeed 
Eusebius relates that Dionysius, a disciple of Origen, in 
opposing Millenarianism, was led to question the canon- 
ical authority of the Jlpocalypse.\ And Gibbon, the 
historian of the decline and fall of the Roman empire, who 
testifies to the general prevalence of M llenarian views 

* Brooks' Elements of Prophetical Interpretation, pp. 42, 44. 
f See Brooks' Elements of Prophetical Interpretation, p. 43. 
23* 



266 ANTIQUITY AND USEFULNESS OF THE DOCTRINE* 



among the primitive fathers of Christianity, says that an 
obscure prophecy^ (meaning the Apocalypse, or Book of 
Revelation,) which was thought to favor the doctrine? 
narrowly escaped the proscription of the Church. After 
deriding the personal reign of Christ, and the glorified 
saints of the first resurrection, this learned infidel — who> 
from his contempt of all religious denominations, cannot 
be accused of partiality towards any— observes, " the assur- 
ance of such a millennium was carefully inculcated by a 
succession of Fathers from Justin Martyr and Irenseus, 
who conversed with the immediate disciples of the Apos- 
tles, down to Lcictantius, who was preceptor to the son of 
Constantine. Though it might not have been universally 
received, it appears to have been the reigning sentiment 
of the orthodox believers." The whole passage in Gibbon? 
although the sneering manner in which he writes, plainly 
discovers his hatred to the truth of God, is replete with 
instruction. It shews the antiquity of the doctrine,* " how 
extensively it was believed, and when it first grew out of 
fashion, even when popery began to grow towards its 
height. It shews further, that such was the hatred of 
[some professed Christians] in those days to this doctrine? 
that they would rather dispense with one part of God's 
revelation, than believe it. The Book of Revelation was 
felt to be, as it were, a mill-stone around the neck of the 
anti-millenarian system, w r hich the advocates thereof were ; 
honest enough to own."t 

* This passage, when taken In connexion with the previous quotations 
from the Fathers, shews also either the ignorance or unfairness of those 
who would identify with any of the heresies, ancient or modern, the 
primitive doctrines of the first resurrection, the judgment, and the per-« 
sonal reign, as advocated in these lectures. See Gibbon's Decline and 
Fall of the Roman Empire, vol. i. chap. xv. pp. 411-413, ed. New York, 
.1822, in 6 vols. 

+ See " Immanuel Enthroned," by Rev John Cox, London ed. sec. vir. 
pp. 93, 94. See also " A Millenarian's Answer,'' etc. by the same author, 
pp, 41. 42, Philadelphia edition. 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. %Q1 

" Of those fathers from Origen to Jerome who decidedly 
took the millenarian view, the most eminent was Lactan- 
tius, who flourished in the time of Constantine the Great, 
about A. D. 310. He was considered the most learned of 
the Latin fathers, and his works abound with testimonies 
to the matter in hand." (Brooks ib. p. 45.) In his treatise 
on " Divine Institutions" (De Divinis Institutionibus,) 
chapter 24th, speaking of the coming of God to judge the. 
world, he says: "But when he shall do that, and shall 
restore the just that have been from the beginning unto 
life, he shall converse among men a thousand years, and 
rule them with a most righteous governments "And 
they that shall be raised from the dead shall be over the 
living as judges. And the Gentiles shall not be utterly 
extinguished; but some shall be left for the victory of God, 
that they may be triumphed over by the just, and reduced 
to perpetual servitude. Mout the same time the prince, 
of devils, the forger of all evil, shall be bound ivith 
chains, and shall be in custody all the thousand years, 
of the heavenly empire, under which righteousness shall 
reign over the world" 

" Epiphanius, who flourished towards the close of the 
fourth century, about A. D. 365, mentions the doctrine 
being held by many in his time, and speaks favorably of it 
himself. Quoting the words of Paulinus, bishop of An- 
tioch, concerning one Yitalius, whom he highly commends 
for his piety, orthodoxy and learning, he says: " Moreover 
others have affirmed that the venerable man should say, 
that in the first resurrection we shall accomplish a 
certain millenary of years," etc., on which Epiphanius. 
observes: "And that indeed this millenary term is 
written of in the Apocalypse of John, and is received 
of very many of them that are godly, is rnanifestP 
(Lib. iii. 2. See Brooks, ib, p. 46.) 

St. Augustine was himself at first a millenarian, butt 



26S ANTIQUITY AND USEFULNESS OP THE DOCTRINE. 



seeing that there were some who abused the doctrine, he 
was afterwards led to reject it. (Sea Augustin " De Civi- 
tate Dei.," lib. xx. c. 7.) St. Augustin and St. Jerome 
were cotemporaries, and both of them died towards the 
middle of the fifth century, Augustin in A. D. 430 and 
Jerome in 420. 

The pious and eloquent Dr. Henshaw, of Baltimore, 
observes in his valuable lectures on the second advent, that 
this doctrine " was received as the true interpretation of 
the prophecies in the earliest ages of the church, subse- 
quent to the times of the Apostles. In common with 
many other truths, it fell into neglect and obscurity beneath 
that cloud of darkness and ignorance that overspread the 
church, with a constantly thickening gloom, from the 
fourth to the sixteenth centuries. And although the atten- 
tion of the Reformers was mainly directed to the abolish- 
ing of gross abuses and corruptions, and the revival of the 
doctrine of justification by faith, and other principles of 
fundamental importance in the Christian system, yet there 
was, to some extent, a restoration of Scriptural and primi- 
tive views respecting the coming and kingdom of our 
Lord. In King Edward the Sixth's Catechism we find 
the following instruction: " Master. The end of the 
world, Holy Scripture calleth the fulfilling and perform- 
ance of the kingdom and mystery of Christ, and the 
renewing of all things. For says the Apostle Peter, 
(2 Pet. iii.) ' We look for new heavens and a new earth 
according to the promise of God, wherein dwelleth right- 
eousness.' And it seemeth reasonable, that corruption, 
unsteadfast change, and sin, whereunto the whole world is 
subject, should at length have an end. Now by what way 
and what fashion of circumstances these things shall come 
to pass, I would fain hear thee tell?" Scholar: " I will 
tell you as well as I can according to the witness of the 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 269 

same Apostle: 'The heavens shall pass away like a storm r 
the elements shall melt away: the earth and all the works 
therein shall be consumed with fire:' as though he would 
say, as gold is wont to be fined, so shall the whole world 
be purified with fire, and be brought to his full per- 
fection. The lesser world which is man, following the 
same, shall likewise be delivered from corruption and 
change. And so, for man, this greater world (which for 
his sake was first created:) shall at length be renewed; 
and be clad with another hue^ much more pleasant and 
beautiful. " 

" Again, we find the following remarks upon the second 
petition in the Lord's prayer: " Thy kingdom come." 
"We see not yet all things in subjection to Christ. We 
see not the stone hewn off from the mountain without 
work of man, which altogether bruised and brought to 
nought the image which Daniel describeth; that the only 
Rock, Christ, may obtain and possess the dominion of the 
whole world, granted him of his Father. Antichrist is 
not yet slain. For this cause do we long and pray, that it 
may at length come to pass and" be fulfilled, that Christ 
may reign ivith his saints, according to God's promises: 
that He may live and be Lord in the world, according to, 
the holy gospel: God grant his kingdom may come — and, 
that speedily! "* 

* King Edward the Sixth's Catechism, pp. 381, 352, 374, in Fathers of thd 
English Church. 

" Should it be objected that these extracts from King Edward's Catechism 
are irreconcilable with the 41st of the Articles of Religion adopted in the 
reign of that godly king; our answer is, that the design of the article was to 
condemn, not the doctrine of the personal coming and reign of Christ rightly- 
understood, but only, as the words import, the carnal and fabulous views 
which some of the Millenarians had engrafted upon it. The Catechism was 
set forth a year later than the Articles ; and as it was the last work of the Re- 
formers in that reign, " it may fairly be understood to contain,' 3 says Dr. Ran* 
dolph, Bishop of Bangor, " as far as it goes, their ultimate decision, and to 



270 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 



" The views of the Reformers on this point may also be' 
inferred from one or two sentences occurring in the Col- 
lects of the Prayer Book. In the Burial service of the 
Church of England, the officiating minister prays that it 
" may please [God] of his gracious goodness, shortly to 
accomplish the number of his elect, and to hasten his 
kingdom.' 9 [See the Prayer Book of the Church of Eng- 
land. In the American prayer book this collect has been 
altered.] The like idea of the connexion between Christ's 
coming and kingdom seems to be conveyed in our Collect 
for the sixth Sunday after the Epiphany, " Grant us, we 
beseech thee, that having this hope, we may purify our- 
selves, even as He (Christ) is pure,* that when He shall 
appear again, luith power and great glory, we may 
be made like unto him, in his eternal and glorious 
kingdom" 

66 If then, the doctrine of Chrises second coming to estab- 
lish his kingdom and judge the world, be recognized in the? 

represent the sense of the Church of England, as then established.'' In this, 
according to Archbishop Wake, the complete model of our Church Catechism 
was first laid : the examination of it having been committed (as the injunction 
testifies) to certain Bishop?, and other learned men; after which it was pub- 
lished by the king's authority.'' Henshaw on the 2nd Advent, note, p. 214. 

Those who are desirous of investigating at greater length the history of 
this doctrine, will find a much more extended view, than we have been able 
to give within the limits of a single lecture, in Brooks' Elements of Prophet- 
ical Interpretation, and Duffield on the Prophecies. Bishop Newton also 
gives some valuable quotations from the early Fathers in favor of millenarian- 
ism. See Bp. Newton on the Prophecies, pp. 588-592, Dobson's ed. Lond., 
reprinted Philad. 1835, 1 vol. 8vo. 

Milman, in his valuable " History of Christianity," though himself opposed 
to millenarian views, testifies to the fact of their early prevalence, both in the 
Jewish and the Christian church. See extract from Irenaeus in Tvlilman's Hist, 
of Chr. in the note on p. 172, New York ed. 1841, also pp. 47, 172, 208, 227. 

The learned Dr. Lardner, an anti-millenarian, also testifies to the extensive 
prevalence of millenarian views among the early Fathers. See Bickersteth's 
Practical Guide to the Prophecies, pp. 190, 191, 192, Philad ed. 1841. 



ANTIQUITY AND USEFULNESS OP THE DOCTRINE. 271 



services and instructions of the Reformed Church; if it was 
held by many of the Fathers in the first four centuries; and 
above all, if it may be fairly deduced from the writings of 
the Prophets in the Old Testament and of the Apostles in 
the New, we cannot be deterred from embracing it by any 
allegation of its novelty, made by those who are misled by 
the popular theory, and have never entered upon a calm and 
thorough investigation of the subject."* 

There are many, however, at the present day who believe 
in the literal restoration of the Jewish people, although 
they do not believe in the personal reign; and the doctrines 
of the first resurrection, the judgment and the personal 
reign of Christ and his saints were held, as we have seen, 
by many of the early Fathers. If these doctrines, or any 
part of them, have at any time been incorporated ivith 
the peculiar errors of any sect, that is no reason that 
we should reject them. We must carefully discri?ninate 
between truth and error, and take heed to the apostolic 
injunction, " Prove all things, hold fast that which is 
good." On the contrary, if we are to reject the truth, be- 
cause it is sometimes mingled with error, we shall have to 
reject those fundamental doctrines of our belief which have 
been always and universally received in the church.t 
Dear brethren, lei none of the arts of detraction, calum- 
ny and abuse, ever prevail upon you to swerve, for a 
moment , from these primitive doctrines. 

Such, my brethren, is the voice of the Church. These 
are the paths, which were trod by prophets, apostles, and 
martyrs. They are the good old paths. The doctrine of 
a mere spiritual millennium, and of the conversion of the 
whole world, before the second coming of Christ, is a nov- 

* Henshaw on the Second Advent, pp. 211-215. 

t Or as the Latin maxim has it, " Semper, et ubique, et ab omnibus;" thai 
is, " always, and every where, and by all.'' 



£72 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 



elty of quite modern origin. You will not find it in any 
standard writer previous to the 18th century.* Dr. Whit- 
by, who wrote at that time and was one of its most distin- 
guished advocates, calls it, as we remarked in our first 
lecture,! " a new hypothesis." The conversion of the 
world we have shewn will be after the coming of Christ, 
and not before it. There is no such doctine in the Bible, 
as that of a spiritual millennium previous to the advent o-f 
Messiah. It is a novelty that was unheard of in the prim- 
itive Church. ^ Stand ye " therefore, " in the ways, and 
see, and ask for the old paths, where is the good way, and 
walk therein, and ye shall find rest. But they said, "We 
will not walk therein." Ah! brethren, I fear that is th e 
case with many of you. I regret to see, on the part of 
many professed Christians, such a disinclination to examine 
the Scriptures, to see what saith the Lord on the case 
before us. May God enlighten your minds with the light 
of his Holy Spirit, and open the eyes of your understand- 
ing, that you may read wondrous things out of his law. 
He has placed me for a season, as a watchman on the walls 
of our spiritual Zion. He has told me to give the signal 
of alarm. No matter to what obloquy and contempt I 
may be subjected, — no matter what slaaders may be circu- 
lated against me, — I dare not disobey the word of the 
Lord. As a loyal and faithful subject of Messiah the 
King, I must take heed to the instructions of my Com- 
mander. I say therefore — and would to God that I could 
swell my voice in tones of thunder, till it should reach 
every heart in this city, and in this country, and in this 
world — I say to you, my brethren, " Hearken to the sound 
of the trumpet." (Jer. vi. 17.) But alas, there are many 

* See Henshaw on the Second Advent, "pp. 215, 216; Duffield on the 
Prophecies, pp. 260-264 ; and Bickersteth's Practical Guide to the Prophe- 
cies, pp. 189-192: Philadelphia ed. 1841; 

f Part II. Lecture t ^ 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 273 

of you, who say, " We will not hearken." Merciful God! 
Is there not reason to fear, that a large part of the present 
congregation will be taken by surprise, in the great day of 
the Lord ? Yes, my brethren, I fear that to most of you, 
that day will come as a thief and a snare, and when you 
say peace and safety, then sudden destruction. 

Consider therefore, I beseech you, in the second place, 
the great practical utility of this doctrine. Let me ask 
you honestly, — if you really believed in your hearts that 
Messiah would soon return in person to the earth, and 
award vengeance to the wicked, and deliverance to the 
righteous, is there anything that would exert such practi- 
cal power over your lives ? If you were fully impressed 
with this belief, would you not say when you rise in the 
morning, My Lord may come before the darkness of the 
night; and when you lie down at night would you not say, 
My Lord may come before the morning-dawn; and would 
you not faithfully make the inquiry, each one of his own 
conscience, Am I prepared to meet him ?— Can I give up 
my account with joy ?-~Have I been washed in the blood 
of Jesus ?— Is Immanuel enthroned in my heart ?* — Am 
I sanctified by the Holy Spirit ? Dear brethren, these are 
no vain abstractions. They are practical inquiries of the 
greatest moment. Consider then, I pray you, Are you 
ready for the second advent of your Lord ? If he were 
to come this night, could you welcome his arrival ? Could 
you say from the heart, Lord Jesus, I rejoice that thou art 
come? The second advent not practical! Consider, I 
entreat you, how often it is mentioned in the Bible, as the 
great motive for the performance of Christian duty. Are 
we commanded to watch and pray ?— It is because we 
know not at what hour the Lord doth come. (Matt 
xxiv. 42; Luke xxi. 36.) Are we admonished to be 

* See " Immanuel Enthroned," by the Rev. John Cox. 
S4 



274 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 



patient ? — The reason given is, that "The coming of the 
Lord draweth nigh. 55 (James v. 8.) Are we told not to 
grudge against one another ? — The argument is, — " The 
Judge standeth before the door." (James v. 9.) Are we 
enjoined to let our moderation be known unto all men ? — It 
is because "The Lord is at hand." (Phil. iv. 5.) Are we 
exhorted to abide in Christ? — It is that "We may have 
confidence, and not be ashamed before him at his coming." 
(1 John ii. 28.) Are we directed to keep our garments? 
The reason is, "Behold I come as a thief." (Rev. xvi. 15.) 
Are we exhorted to love one another ? — The great motive 
is, that our hearts may be established unblameable in holi- 
ness "at the coming of our Lord Jesus Christ with all his 
saints."* (1 Thess. iii. 13.) See also 2 Pet. iii. 11, 12; 
2 Tim. iv. 1; Titus ii. 11-13; 2 Tim. iv. 6-8; 1 Thess. i. 
9, 10; Col. iii. 2-4; 2 Thess. E 3-10;— iii. 5. You will 
be astonished to find how often these things are referred to 
in the Bible. The second coming of Christ is mentioned 
nearly sixty, and the day of judgment about forty times 
in the New Testament.t And the great business of the 
Christian ministry, as you may see from your prayer- 
books, if you will read the collect for the third Sunday in 
Advent, is to prepare men for the second coming of their 
Lord. We know that hope is the most powerful incentive 
to human action. And it is by the attractions of hope, 
that the Lord would encourage us in the battle. " To him 
that overcometh will I grant to sit with me in my throne, 
even as I also overcame, and am set down with my Father 
in his throne." (Rev. iii. 21.) May the time soon come 
when Christ shall sit upon the throne of David, and hav- 
ing accomplished the number of his elect (See the Burial 

* See " Immanuel Enthroned," p. 84 ; and McNeile on the Second Advent, 
p. 122. Some excellent remarks on the utility of this doctrine will be found 
also in Bickersteth's Practical Guide, chapter v. pp. 60, 61, and chapter six* 
pp. 220-237. f Cox. 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 275 



Service of the Church of England) establish his king- 
dom in the earth. Dear brethren, are you prepared to 
meet your Lord, when he cometh in the clouds with 
power and great glory ? Though in the midst of treason 
and rebellion, have you continued, through evil and through 
good report, to bear a faithful testimony for the absent 
king ? Have you repented of all your sins, and believed 
on the Lord Jesus Christ ? Have you enlisted under the 
banners of the cross ? Oh, my impenitent friends, repent 
ye, for the kingdom of heaven is at hand. Watch and 
pray, for ye know not af " ivhat hour your Lord doth 
come." He may come at any time.* Be ye therefore 
always ready. 

* See an objection to 'this, derived from the promised restoration of the 
Jews, and the revelation of the personal Antichrist, answered in a note to Part 
II. Lecture IV. pp. 163, 164. 

The following remarks of President Davies, on the general carelessness 
and insensibility of mankind at the second advent of our Lord, are so stri- 
kingly applicable to the present condition of the world, that we commend 
them to the special attention of the reader. After quoting and commenting, 
on 1 Thess. iv« 15, 16, he proceeds thus : — 

" My brethren, realize the majesty and terror of this universal alarm. 
When the dead are sleeping in the silent grave ; when the living are thought- 
less and unapprehensive of the grand event, or intent on other pursuits ; some 
of them asleep in the dead of the night ; some of thein dissolved in sensual 
pleasures, eating and, drinking, marrying and giving in marriage ; some of 
them planning or executing schemes for riches or honors ; some in the very 
act of sin ; the generality stupid and careless about the concerns of eternity, 
and the dreadful day just at hand ; and a few here and there conversing with 
their God, and looking for the glorious appearance of their Lord and Sa- 
vior,- when the course of nature runs on uniform .and regular as usual, and 
infidel scoffers are taking umbrage from thence to ask, ' Where is the promise 
of his coming? for since the fathers fell asleep, all things continue as they 
were from the beginning of the creation.'' (2 Pet. iii. 4.) In short, when there 
are no more visible appearances of this approaching day, than of the destruc- 
tion of Sodom, on that fine clear morning in which Lot fled away ; or of the 
deluge, when Noah entered into the ark ; then in that hour of unapprehensive 
security, then suddenly shall the heavens open over the astonished world ; — 
then shall the all-alarming changes break over their heads like a clap of thuo-> 



276 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 



I have now finished my testimony. I thank my God 
for the privilege that I have enjoyed of addressing this 
highly respectable audience, I thank you for the attention 
with which you have listened to me. My prayer to God 
is, that he will sanctify you through his truth, and prepare 
you to meet him, when he cometh in his glory, as the 
Lord Jehovah manifest in the flesh. Let me then remind 
you, that the day is at hand, " when the Lord Jesus shall 
be revealed from heaven with his mighty angels in flaming 
fire, taking vengeance on them that know not God, and 
obey not the gospel of our Lord Jesus Christ, who shall be 
punished with everlasting destruction from the presence of 
the Lord, and from the glory of his power, when he shall 
come to be glorified in his saints, and to be admired in all 
them that believe." 

And now in concluding these lectures, I would say to 
you, in the language of one of England's most gifted 
divines — the eloquent and pious McNeile: — 

der in a clear sky. Immediately the living turn their gazing eyes upon the 
amazing phenomenon : a few hear the long-expected sound with rapture, and 
lift up their heads with joy, assured that the day of ilieir redemption is come: 
while the thoughtless world are struck with the wildest horror and consterna- 
tion. In the same instant the sound reaches all the mansions of the dead ; 
and in a moment, in the twinkling of an eye, they are raised, and the living are 
changed. This call will be as animating to all the sons of men, as that call 
to a single person, — Lazarus, come forth! O, what a surprise will this be to 
the thoughtless world ! Should this alarm burst over our heads this moment, 
into what a terror would it strike many in this assembly ] Such will be the 
terror, such the consternation, when it actually comes to pass. Sinners will 
be the same timorous, self-condemned creatures then as they are now. And 
then they will not be able to stop their ears, who are deaf to all the gentler 
calls of the gospel now. Then the trump of God will constrain them to hear 
and fear, to whom the ministers of Christ now preach in vain." — ' Sermons on 
Important Subjects, by the late* Reverend and pious Samuel Davies, A. M #> 
President of the College in New Jersey ;' vol. I. pp. 443-444 : London edi- 
tion in four volumes, 1 824. Sermon XIX. on the General Resurrection. 
. * President Davies died February 4th, A. D. 1761, at the early age of 36. 
He was one of the most useful men of the eventful day in which he lived. 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 277? 



Are there any present, who are " hearing the gospel from 
curiosity, or controversy, or custom, but rejecting" that 
" gospel, and therefore hanging on the verge of everlasting 
destruction ! Great God ! — teach them by the word of 
the Lord to know and believe the terrors of the Lord, and 
to flee from the wrath to come !" 

"Fellow sinners, hear me. Because you have no 
changes, therefore you fear not God. You abuse the mer- 
ciful and patient uniformity of God's dealings in provi- 
dence, into a secret plea for infidelity. And because 
judgment is not speedily executed against worldly-mind- 
edness, your hearts are fully set in you to be worldly- 
minded. Judgment does not indeed come speedily, as 
man counts speed ; but it comes surely. You are warned 
by word and deed. God spared not the angels that sinned , 
but cast them down to hell. He spared not the old world* 
but brought an exterminating deluge upon the ungodly. 
He set forth Sodom and Gomorrah as an example, suffer^ 
ing the vengeance of eternal fire. He spared not the im- 
penitent Egyptians, but overthrew them in the Red Sea 
nor the impenitent Amorites, but gave commission to the 
sword of Joshua to leave none remaining, but utterly de- 
stroy all that breathed ; nor the Assyrians ; nor the Baby- 
lonians : nay, he spared not Jerusalem herself, but addres- 
sed these words of terror to her, a prelude to her destruc- 
tion, " Fill ye up then" said the Lord Jesus to that 
incorrigible people, who refused to be warned, after all the 
long suffering patience of God, with the many generations 
who had gone before them : " Fill ye up, then, the measure 
of your fathers. Ye serpents, ye generation of vipers! 
how can ye escape the damnation of hell? Wherefore, 
behold I send unto you prophets, and wise men, and 
scribes ; and some of them ye shall kill and crucify : 
and some of them shall ye scourge in your synagogues^ 

£4* 



278 ANTIQUITY AND USEFULNESS OF THE DOCTRINE* 

and persecute them from city to city. That upon yoo 
may come all the righteous blood shed upon the earth, 
from the blood of righteous Abel unto the blood of Zacha- 
rias, son of Barachias, whom ye slew between the temple 
and the altar. Verily I say unto you, all these things shall 
come upon this generation. 0 Jerusalem, Jerusalem, thou 
that killest the prophets, and stonest them which are sent 
unto thee, how often would I have gathered thy children 
together even as a hen gathereth her chickens under her 
wings, and ye would not!" (Matt, xxiii. 33-38.) 

" Men and brethren, are all these warnings to be thrown 
away upon you? In the Lord's language to Jerusalem, 
we perceive the great and terrible truth, that the climax of 
the judgment falls upon the last generation. All these 
things are written for our learning, upon whom the ends 
of the world are come. Each succeeding generation of 
wicked men has been living in aggravated wickedness 
not merely in their own individual transgressions, but in 
trangression under the peculiar circumstances of longer 
delayed retribution ; transgression under the peculiar 
provocation of despising so much more patience. (See Rom. 
ii. 4-6.) Thus, the longer the patience of God waits, the 
more inexcusable becomes the wickedness of men. Each 
generation inherits a burthen of transgression from their 
fathers,* adds their own to it, and bequeaths it thus in- 
creased to their children. The long suspended blow is 
gathering strength ; and when it falls, it will fall with an 
energy of vengeance and utter ruin, collected from the ac- 
cumulated provocation of many generations. Thus while 
the Lord waits to be gracious, sin persevered in, becomes 
more aggravated in its guilt; and judgment deferred, be- 
comes more overwhelming in its character. And the end 

[* By setting their seal and sanction to the wickedness of preceding gene- 
rations, they make it virtually their own act, and are responsible for it. E.W.] 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 279 

shall be as the end of Jerusalem. The climax of the judg- 
ment shall fall upon the last generation of the unconverted, 
the generation which shall be alive upon the earth, when 
the Lord Jesus shall descend from heaven. All the gen- 
erations of mankind who have died in impenitence and 
unbelief, must indeed be finally ruined ; but there is a pe- 
culiarity of instantaneous and perfected damnation, soul 
and body, which awaits [at least a portion of] the last 
generation."* 

" Destruction! everlasting destruction from the presence 
of the Lord, and from the glory of his power! I beseech 
you, brethren, by the mercies of God; the all-sufficient,, 
redeeming mercies of God, as yet freely proclaimed to you 
in the blood of Jesus Christ, and saying to you, with all 
the urgency of intense affection, — Behold! now is the ap- 
pointed time, to consider deeply what destruction means/ 5 

" It is truth known too late! It is penetrating con- 
viction of sin, when there remains no sacrifice for the for- 
giveness of sin. It is pollution felt to be misery, combined 
with the certainty that holiness is now forever unattaina-, 
ble. It is iniquity in perpetuity. It is to be effectually 
deprived of all carnal callousness, all stupifying worldly- 
mindedness, all hardening infidelity; to be forced to ; 
think and feel, and to find thought and feeling agony. 
It is to shrink from the relentless fury of the storm 5 
when shelter has become absolutely hopeless: to cast a 
look of desperate wretchedness at the ascending ark, while 
the fiery flood below encircles the writhing bod}-, and the 
brightness of the glory of the long-despised Jesus, pierces 
the impotent and despicable, but still malignant soul. It 
is to see the saints whom you hated, and jeered, and slan- 
dered; delivered from all your malice, and exalted to 

[* SeePartll. Lecture IV. Eev. xix. 20 : Matt. xxv. 31-46: Matt. xiii 3 . 
49,50.], 



280 ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 

glory: yea, to see that your persecution of them gave occa- 
sion to them of exercising those graces which have enlarged 
their capacities for the enjoyment of eternal glory: to be 
provoked to madness by their prosperity; and still more, 
by discovering that in the righteous judgment of God, 
the time has come when they shall triumph in holy indig- 
nation over your deserved ruin. They shall be so entirely 
on the Lord's side — their minds and wills so harmonized 
with his — that when it becomes a righteous thing in him 
to take vengeance [as we remarked to you on a former 
occasion,*] it will be a righteous thing in them to rejoice at 
it. While on earth they wished you well, and did you 
good in spite of all your opposition: they prayed for you, 
and would not be provoked by all your ill-treatment of 
them. You could not understand their principles of for- 
giving love, which they had learned [at] the cross of Christ; 
and being actuated only by your own maxims of human 
pride, you despised, or affected to despise, their littleness 
and want of spirit. But now the principles of judgment and 
justice are in action. The Lord Jesus Christ is revealed 
from heaven in naming fire, and his saints are called to 
sing hallelujahs, while they behold the ascending smoke of 
your eternal torments. (Rev. xix. 1-3.) The righteous 
shall rejoice when he seeth the vengeance; he shall wash 
his feet in the blood of the wicked. (Ps. lviii. 10.) The 
enigma of Providence shall be finished — the solution of 
judgment shall be manifested — not in some hitherto untried 
region of creation, but in the earth. So that a man shall 
say, Verily there is a reward for the righteous; verily 
he is a God that judgeth in the earth" (Ps. lviii. 11.) 

" Brethren, you are touched and awed under the word 
of God. What a solemn stillness pervades this dense mul- 
titude! What a moment of deep responsibility to many 



[* Part II. Lecture I.] 



ANTIQUITY AND USEFULNESS OF THE DOCTRINE. 28! 



souls! Conscience is at work. God has not left himself 
without witness in any of you. A secret impression even 
now rises out of the depth of your moral being, as if it were 
the whisper of an angel, exacting from you an inward 
resolution to be more serious, more in earnest about eter- 
nity, more concerned about your soul's salvation. My 
dearly beloved in the Lord, encourage the heavenly visi- 
tant; yield to the thrilling emotion which would cast you 
in prostrate confession of your sins, before the cross of 
Jesus. He will not quench the smoking flax, nor break 
the bruised reed. No; he is ready and willing, infinitely 
so, in loving-kindness and tender mercy, to invigorate and 
mature such struggling impressions by the grace and power 
of the Holy Ghost."* 

I entreat you therefore, by all the mercies of God and 
by all the terrors of his law, immediately to repent of your 
sins, and put faith in Christ Jesus. Defer not the great 
work of your salvation for an hour, or even for a moment. 
But begin it at once. Do not wait till you reach your homes. 
The present moment is yours. You know not what may 
happen in the next. I entreat you therefore to turn with 
full purpose of heart unto the Lord. Do it before you 
leave this house of prayer. Yield, oh! yield, to the striv- 
ings of the Spirit. Yield, I beseech you, before he forsakes 
you forever. Do it, my dear hearers, do it NOW; and, 
having done it, persevere by grace unto the end. Thus 

SHALL YOU HAVE A PART IN THE FIRST RESURRECTION^ 
AND REIGN WITH CHRIST JeSUS FOREVER AND EVER. 

• McNeile's Sermons on the Second Advent, Sermon V. pp. 96-99, Phil- 
adelphia edition, 1841. 



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